Twenty-eighth point. His practice of the four cardinal virtues § i. his prudence

On the 2gth of the same month of July, at seven o'clock in the morning, she replied on the twenty -eighth point as follows : It is well known that the prudence of our Blessed Founder was almost superhuman; I do not believe there ever was a man more circum spect and discreet than he was in all his words and actions. He did everything wisely, sedately, and calmly; this was attributed to the strength of his judgment, which was certainly quite un usually solid and penetrating. He spoke with such wisdom, and his words were so persuasive and so precise in their meaning, that all who io8 Saint Sane J. "be Cental's Impositions listened to him, however much at variance with each other, were soon calmed and appeased. I remember instances of this occurring twice in the palace of His Grace, the Archbishop of Bourges,* who had invited our Blessed Founder to meet at dinner some learned personages, both ecclesiastical and legal. Their conversation turned on various topics of the highest interest, and they grew heated in discussing them. He listened to them for a long time in silence, then spoke; and after a very few words from him, all were quieted and surrendered to his judgment.

He never made quick repartees, nor did he even set himself in opposition to what was wrong, except with mature deliberation, saying that we must not commit faults ourselves when making a stand against the faults of others. The admir able order which he introduced into his diocese, his behaviour towards all sorts of persons in business matters of every kind, none of which were ever known to go wrong in his hands, are a certain proof of his prudence; indeed all his actions were done solely for the glory of God, with no other aim, as he has often told me, than that of serving Him.

Our Blessed Founder hated worldly prudence, as may be seen by the above-mentioned facts. A Monk having asked him on one occasion if it was permitted to evade worldly prudence, he replied coldly but yet gently : " I am not by any means one of its admirers."

• St. J. F. de Chantal's brother [TV.]. t d'eluder.

He wrote to me once as follows : " By God's help, I will never cease to bear in mind the maxim that we must never suffer our lives to be ruled or guided by worldly prudence, but rather by faith and by the Gospel; for this worldly prudence is truly nothing but foolishness. Oh my God ! keep us for ever from that evil, and make us live continually under the guidance of the spirit of the Gospel, which is gentle, simple, loving, and which returns good for evil."

The prudence of our Blessed Founder displayed itself in the simplicity of a perfect confidence in and total dependence on the Providence of God, as I well know, and as is also known to others.

§ 2. HIS JUSTICE

As regards justice, I declare it to be an ac knowledged fact that our Blessed Prelate was as just towards God as it is possible to be in this our mortal state. To Him alone he ascribed the honour of all that he did, to himself none, and he was deeply grateful to God for all the benefits which he received from Him.

He once said to me, speaking of a review * of his conscience he had just made, and which he was accustomed to repeat several times a year, that thereby, and by some additional spiritual exercises, he, so to speak, wound up his heart and renewed his resolution of serving God more whole-heartedly and holily than ever. By so

• See note to twenty-fifth point, p. 88.

no Saint Sane $. tie ffifjantal'* lieposittons doing, he told me in writing, he trusted to serve God in justice and holiness all the days of his life.

In all that concerned divine worship he acted with the greatest reverence, devotion, and dignity, always speaking of God, of the Saints, and of holy things, with a respect and feeling which showed how great was the piety and love which he had for God.

He used to say that we should always speak of God as God — that we must never pronounce the sacred name of Jesus without reverence. He would not suffer it to be mentioned in idle or profane writings, or on occasions which par took of that character. He always reproved this fault severely, neither would he allow people to complain of the weather being too cold or too hot, as he said that was finding fault with the ordering of Divine Providence.

Our Blessed Founder had, I have observed, a general devotion for the Saints and for all the servants of God, but he venerated in an especial manner the sanctity of those who had, with the widest and most all-embracing charity, suffered and laboured for their neighbour. He delighted to speak arid to preach on the subject of their virtues, which he exalted to the very skies. This he did especially in the case of the Blessed Virgin, of the Prince of the Apostles, and of St. Joseph, whom he often mentioned in his Mass. He had a great devotion to his Angels, the two Saints John, St. Louis, King of France,

Point m

St. Thomas Aquinas, and St. Bernard. When he preached, as he generally did, on their feasts, he did so with extraordinary fervour, and burn ing eloquence. He also had a special devotion to St. Charles Borromeo, and went to Milan on purpose to visit his relics, deriving from them great consolation. Again, he had a special de votion to penitents, to St. Mary Magdalen, to the good thief, and to those who had laboured much for the Church, and had most absolutely abandoned themselves to the care of Divine Providence, such as St. Francis Xavier.

He had the deepest respect for the Holy Scriptures, and, as I have already said, was dis tinguished by his unusual knowledge and under standing of them. He told one of his chaplains that he considered this to be a very special grace bestowed on him by God.

Our Blessed Founder honoured all the cere monies and ordinances of Holy Church, and submitted himself to them, as many people re marked. Speaking once to the chaplain of a great Prelate, so that he should draw his attention to his omission of some trifling ceremonies in saying Mass, he added : We must submit ourselves in full obedience to what is laid down for us.

He entertained the very deepest reverence towards the holy Apostolic See, the Pope, the Cardinals, the Bishops, and all other officers of the Church, paying them extraordinary deference, and speaking of them with all possible respect. I am told that on one occasion orders from the

H2 Samt Sane jF. tie Cental's Depositions

Holy Father were brought to our Blessed Founder, demanding the payment of a certain sum of money by the benefices in his diocese. Some Ecclesiastics who were with him when the order arrived were greatly astonished and perturbed by it, considering that the poverty of the benefices could not support such a drain upon their re sources. Our Blessed Founder allowed them to give vent to their agitation for a little while and then said : The spiritual Superior at the request of the temporal Superior commands : what is there to be said about it ? We must obey. And at the same time he gave directions for the immediate carrying out of this order.

We are told that, in the arrangement of ecclesiastical matters, he used to say that he was guided entirely by the laws and regulations of the sacred Council of Trent.

He paid great honour to Ecclesiastics, to each according to his special dignity; he ordered his servants to treat them all with the deepest respect, to whatever office they were dedicated for the service of the Church.

He would never allow Priests, even those who formed part of his household, to wait upon him in any way.

As regards Monks, he respected, assisted, and cherished all equally, showing no partiality what ever in his affection, although he held those who were of the most use to the Church and to souls in especial honour.

It is well known that our Blessed Founder watched carefully over his flock; making frequent visitations through the length and breadth of his diocese, as much for the benefit of the Churches, as for that of private individuals and of Religious Houses, which were often in need of his services. It is equally well known that he rendered to his neighbour, and especially to the members of his beloved flock, all the help, spiritual as well as temporal, that was possible, and that he was a living example of virtue and holiness to all the other Ecclesiastics, and when all has been said that can be said of our Blessed Founder's exercise of the cardinal virtue of justice, it falls far short of what we ourselves have seen of it and what we think of it : and every word of this is true and authenticated.

§ 3. HIS FORTITUDE

As for our Blessed Founder's fortitude, it is well known that he had received that gift from God in a most eminent degree. The Bishop of Belley, speaking on this subject, said : " He had shoulders strong enough to bear the whole world upon them."

He showed this gift of fortitude by always fighting against his passions and overcoming them, and by keeping them constantly under the control of reason and of the most holy Will of God, aspiring ever to the union of his soul with God. He embraced generously all the labours which Divine Providence put in his way in the

H ii4 Saint Sane J. tie (tljantal's Jieposittons course of his busy and devoted life; enduring patiently and with unwavering firmness all in juries and contradictions, as we shall see later on in the article which treats of his patience.

He was never known to act contrary to the dictates of his conscience in any single matter, whether urged to do so by promises or threats. So firm was he in all that reason and the Will of God demanded, that nothing could shake him.

I have been told that the members of the Senate of Chambury asked him, as ecclesiastical judge, to issue a letter commanding those who were aware of certain facts to denounce them, but our Blessed Founder did not think fit to do so. The Senate was much annoyed at his refusal, and repeated the demand, threatening, if it was not granted, to reduce his income. This did not disturb him at all, but he exclaimed with great fortitude: "God be praised ! This sentence will not injure me so much as people think; on the contrary, their wishing to deprive me of my temporal support is a sign that I must henceforth become wholly spiritual."

On one occasion, a nobleman of high rank threatened to break into this very Convent,* and drag from it a lady of title who had taken refuge here, unless indeed she was delivered into his hands. Our Blessed Founder, without being the least moved by these threats, after having listened for some time to the messenger, replied firmly

• Of the Visitation at Annecy [Tr.].

and calmly : " It will not be done, he will not do it," and in truth it never was attempted.

When the dignity of our Blessed Founder was in question, and any one attacked it, his fortitude was his defence, and he always maintained his dignity without ever giving way in anything.

He used often to say that calm and storm were equally indifferent to him, and once he wrote to me thus : " I am expecting a great tempest to burst over me, but I await it joyously; and looking to the Providence of God, I hope that this will conduce to His greater glory, and the more perfect repose of my soul. Since, then, my expectations bring me so much consolation and such hopes of happiness, why should I not tell you so ? Oh ! thrice blessed are they who do not rely for support on anything in a life so deceitful and uncertain as this is, and who look upon it only as a plank by which they may pass to the heavenly life ! There only should our hopes and our aspirations dwell."

Speaking of some persecution he said : " We are not in any way a dishonour to the Church, when we are imitating Our Saviour, Who suffered so many ignominies for our salvation."

Again, he said : " We must despise all that is not God, for the sake of God." Ah ! how full was his heart of zeal for the glory of God !

He used to say that the glory of the love of God consisted in burning and consuming all that was not Himself, so as to reduce and change all into Him. " Nothing," he would say, " closes my n6 Saint Sane J. tre CfjantaPs Impositions eyes to what relates to the service of God, and I hate worldly prudence and political wisdom to be brought to bear on these matters." " We must live," he said on another occasion, " a life of toil and hardship, since we are the children of Our Saviour's laborious life, and painful death." And truly, in the midst of storms and tempests, our Blessed Founder remained unshaken, calm, and at peace.

His fortitude was also shown in his reformation of many Monasteries, which were most fruitful afterwards in their renewed life, as is well known in all the country round about.

He displayed it again in an extraordinary manner by settling the reverend Barnabite Fathers in two parts of his diocese, in this town and at Thonon, an enterprise of great difficulty; and still more by the institution of our own Order of the Visitation of Holy Mary, which he undertook solely on the inspiration of Divine Providence, without having any pecuniary assistance whatever. This is why he said that God made it out of nothing, as He made the world.

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This new Institution brought down upon him much censure, contradiction, and contempt. It was openly declared to be a folly, and many persons of high standing asserted this, some even telling him to his face that it was so.

He used to say that, where it was a question of reaping good for souls, we must not fear blame, and if this Community succeeded in preventing the commission of one mortal sin, and did no more, he would be satisfied. He wrote to me once, before the establishment of this Community had been effected, that from the point of view of worldly prudence, he foresaw impossibilities in the execution of this design committed to him by God; that there seemed to be no opening whatever for it; but that nevertheless he felt certain that God would bring it to pass, and that therefore he was quite untroubled and happy about the matter; a confidence which, as we all know, was fully justified, since He crowned the undertaking with perfect success, making all redound to His glory, and by means which Providence alone could supply.

During a long course of years he suffered from an active form of contradiction which was especi ally harassing. This is how he wrote about it; I have seen and read the letter in his own hand writing : " Great pressure is put upon me, and I seem powerless to resist it; indeed, if I were ex posed to more, I feel as if I should sink under it; but the more sensible I am of my own weak ness, the stronger is my confidence in God; and I feel certain that should I be brought face to face with these difficulties I should find myself clothed with the fortitude and grace of God, and should make a speedy end of my enemies."

I was told, and many people know, that when our Blessed Founder was preaching in Paris in the year 1602, some who envied the honour which was universally paid him, informed the King that he had a secret understanding with n8 Saint 5aite $. to Cental's liepostttcms

M. de Biron. This was told to our Blessed Founder, just as he was on his way to preach to a very distinguished audience. Quite un moved by the news, he went up into the pulpit, and delivered his sermon with perfect calmness. As he was leaving the Church, one of his friends, knowing what he had been told, and admiring his fortitude, said to him : " What ! do not these tidings astonish you more than that ? " Our Blessed Founder replied : " If what the King was told about me were true, my crime would indeed have overwhelmed me, and I should have thought more about hiding myself than about preaching; but as there is no truth whatever in the accusa tion, I considered that God would have as much care for my innocence, as I have for His glory." He then presented himself to the King, who from the open expression of his countenance at once recognised the innocence of his heart, and hence forth loved and respected him greatly.

After the Chablais had been converted to the Catholic, Apostolic, and Roman Faith, the Council of the Duke of Savoy persuaded him for political reasons to leave three heretical Ministers in the Chablais. Our Blessed Founder opposed this arrangement for several excellent reasons, but finding that the Council was prevailing, full of fortitude he turned to the Prince and said : " What, your Highness, leave Ministers in this place ! Why, that would be to lose, not your estates only, but heaven also, one foot's breadth of which is worth more than all the world together; there is no covenant between Jesus Christ and Belial." To this remonstrance his Highness replied : " Let them go, then," and they were accordingly dismissed.

I have always noticed how resolute and strong our Blessed Founder showed himself in bearing heavy burdens and labours, and in carrying out those enterprises which God inspired him to undertake; for he never abandoned any such, unless he was convinced that it was the good pleasure of God that he should do so. He used to say that when Our Lord committed any business into our hands we must never abandon it, but be courageous in surmounting and con quering all the difficulties which we might meet with in the way.

He combined with this stout-heartedness in undertaking and carrying out projects, a sweet and pliable readiness to acquiesce in all that happened by God's ordinance. Truly, it shows great fortitude to persevere as our Blessed Founder did in the practice of all the virtues; for he was never known to turn aside for a moment from the right path, or to lose one grain of his patience and modesty, amid all the innumerable afflictions and contradictions which beset him. This is a well known fact.

§ 4. HIS TEMPERANCE

As regards the temperance of our Blessed Foun der, it is well known that he was extremely abste-

1 20 Saint Sane J. tie CfjantaPs Jiepostttons mious and sober in both eating and drinking; and that he kept a most frugal table — such, he said, as the Sacred Council prescribed for Bishops.

His food was of the coarsest kind; when delicacies were served up to him, as was only done when he was entertaining guests at his table, he accepted them, and then usually, a little later, quietly handed them to those who were near him, or else left them on his plate to be sent to some sick people who often, out of devotion to him, begged for his leavings. When these delicacies were pressed upon him, and his friends were even angry because he would only eat coarse food, he would answer gently that he had a rustic appetite, and that coarse food suited him best; and yet it was well known that his constitution was a delicate one. The real truth was, as he once owned, that he loved the food of the poor.

For a long time he was in the habit of taking only one meal a day, partly from abstemiousness and partly, I believe, in order to gain more time for work, and for doing what he was prevented from doing by his unwearied attention to the crowds of people who flocked to him from all parts.

He fasted strictly every Lent, and at all times when the Church commanded fasting. Also for many years he fasted on Fridays and on the vigils of the Feasts of Our Lady, and I believe only gave up these latter fasts for the sake of his household. I know also that he often in the evenings practised abstinence.

His spirit of mortification was, however, most absolutely shown by his total indifference to food, by his never complaining of anything that was wrong about it, and by his taking things just as they came.

I have seen with my own eyes how little, if any, attention he paid to what he was eating. On one occasion at his Mother's table a dish of poached eggs was placed before him, but it was observed that he was not touching the eggs them selves, but only dipping his bread in the liquor in which they were served.

At another time he happened to have some fresh butter, the pats put into water on account of the heat of the weather, before him on the table. For a long time he did not touch the butter, but, as in the case of the poached eggs, only dipped his bread into the water.

He used to teach our Order that we ought to pay great respect to those sacred words which Our Lord addressed to His disciples : " Eat such things as are set before you." * He said that the true fulfilment of this teaching consisted in eating with indifference whatever was put before us, without any choice; and that this mode of eating was the best because it made no display of that austerity which the world esteems so highly, and that yet it was, all the same, no small act of austerity thus to turn our tastes from one side to another and to deny our appetites what they desired. He was in the habit of diluting most

122 Saint Sane J\ tie (tfjantars Depositions copiously any wine which he drank, and he only took it in cases of real necessity.

He himself used to say the grace before and after meals for the clergy. At his table he always had the Holy Scriptures or pious books, especially the Lives of the Saints, read aloud, until they were about half-way through the meal, when they wound up with sensible and very often serious conversation, in which, as we are told by those who were present, our Blessed Founder became sometimes so much absorbed, that he forgot to eat or drink, or if he ate, did so quite mechani cally. When persons of high rank were at his table, he had no reading aloud, but the conversa tion was then always most edifying.

As regards other mortifications I know, from a person in whom he placed the greatest confidence, that our Blessed Founder often took the discipline, and rose in the middle of the night to do so, that no one might hear him; and that he often in creased the severity of this penance that he might obtain from Our Lord, for some soul in his charge, the grace of final perseverance.

He scarcely ever warmed himself at the fire, but endured the extremes of cold and heat with out complaining. During the last winter of his life, I have heard his servants say, that he would have none of the good clothes of which he stood in need, and was very insufficiently clad through that exceptionally bitter and inclement season. It was then that, in obedience to the summons of the Cardinal of Savoy, he set out for Avignon, on board a Rhone boat. The north wind blew keenly over the water, but he would not put on his cloak, however much he was urged to do so, and one of his chaplains who saw this told me that he did not know what to think of it, and could only imagine that this Blessed Father wished to inflict suffering on his body. He did suffer exceedingly during this journey, being, as he was, already overwhelmed with the pain and weakness of a mortal disease. In short, he mortified himself in every possible way, according to the opportunities which offered themselves for so doing, but in so secret and careful a manner that it was difficult, except for those who watched him very closely, to discover it.

He used to say that even trifling sufferings gave opportunities for the most useful mortifica tions; and for this reason he bore most patiently with the stings of flies, great and small, which would settle on his head, and even draw blood. He endured all kinds of bodily discomforts with out a complaint, and without showing the slightest repugnance to them, receiving all from the hand of God.

The same day, July 2gth, she continued her deposition on the twenty-eighth point as follows :

With regard to this same temperance of our Blessed Founder I repeat that he always avoided any outward display of mortification, except as i24 Saint Sane $. to Cfjantal'g JBepositton* far as it was commanded by the Church. He manifested no kind of singularity in any one of his actions, but took care to lead an ordinary life, unmarked by any of those things which the world esteems so highly. All the beauty of this holy soul was within, consisting in the perfection of all the virtues with which God had divinely endowed it, and whose lustre shone forth in every ordinary daily action, which he performed as well as it was possible for it to be performed, and in deed in an extraordinary manner.

To conclude this subject, he preferred the mortifications which presented themselves, how ever small they might be, to the great ones which were self- chosen, saying : Where there is less of our own choice, there is more of God. Thus he never passed an hour without practising interior morti fication, making use of every opportunity which occurred for so doing — constant diversion from his most important undertakings, and the con tradictions, opposition, and continual vexations which met him at every turn; taking them all calmly, without a word of complaint, because he saw in them all the workings of Divine Provi dence, to whose guidance he had absolutely aban doned himself. This I know, this I believe, this is true, and the world knows it to be so.