Letter 1. To a Novice

TO A NOVICE.

Annecy, ydn. i6, 1603. My Dear Daughter in Jesus Christ,

M ay God be your rest and your consolation.

I have received your two letters, and in answer I beg that you will use no ceremony with me; so far as it is God's Will, I bear you all the aflfection that you desire. I have a true love for your soul, because I believe it to be His Will; and a tender love, because you are yet weak and young. Use full freedom and confidence in writing to me, and ask whatever you think to be for your good. Let this be said once for all.

You ask how far you may encourage excited feelings, saying that without such you grow cold and languid, while at the same time you are suspicious of them. Another time, give me some instance of the precise matter — i,e., tell me what particular sentiments * In the Edition Blaise.

Letters o you have mistrusted, and I shall know better how to judge. Meantime I would say in reply, feelings and sentiments may come from friend or foe — ^in other words, from the Holy Spirit or the evil one. The signs which prove whence they spring are too many to enter upon generally, but some few will suffice.

I. If we do not stop short in feelings, but use them as a recreation, after which we return with fresh vigour to our duties and the work God has given us, it is a good sign, for He sometimes sends such feelings with that intent; He condescends to our infirmities; He sees that our spiritual taste languishes; and He gives us, so to say, a spiritual sauce, not as our real food, but to excite an appetite for solid meat But the evil one would make us stop short in mere feelings, and so by degrees destroy our spiritual digestion.

II. Good feelings do not arouse any proud thoughts, but rather strengthen us to reject such as the devil may suggest: they keep our better nature subject and humble, remembering that Caleb and Joshua would not have brought grapes from the Promised Land to stimulate the Israelites' courage, if they had not known how that courage was flagging. So, when we have good feelings, we may own our weakness, and humble ourselves lovingly before the Bridegroom of our souls, instead of imagining that they are given us as a reward.

III. Again, good feelings do not leave us weakened, but rather the stronger; not sad, but glad; whereas such feelings as are hurtful leave us disturbed and unhappy, although they may have begun by being pleasant Past good emotions set us forward in good ways, as they were intended to do, but such as have not a holy source leave us empty and desolate when they are gone. Good sentiments draw us to love Him Who inspires them, rather than the feelings themselves; whereas we love such as are hurtful solely for the enjoyment found therein. And we are not eager to seek or grasp what is purely good, but rather take it all calmly; while excited feelings, which spring from an evil source, make us restless and eager. Some such tests as these will enable you to gauge your feelings; those which come from God are not to be rejected, but rather received in God's Name, with these two conditions, that you are ready to be guided by the advice of your superiors, should they judge your feelings not to be profitable or to God's Glory; and that you be willing to live without such solace when God may think you fit and capable for so doing. Accept them meanwhile as wine given by the physician to strengthen your spiritual digestion, notwithstanding the fever of your imperfections; as S. Paul counselled his disciple to drink some wine because of his bodily weakness, even so I counsel you with respect to your spiritual weakness.

This answer will be clear, I hope; I would add, do not hesitate to receive whatever God may send you, on the right hand or the left, with that preparation and resignation which I have already taught you. Were you the most perfect person in the world, you should not refuse anything God sends, but as it is, you may believe that He gives you such feelings to strengthen your imperfection.

I sec you say that your feelings are earthly; even so they need not be rejected if they lead to God, only you must be on your guard, and not be taken unawares by any such.

Now I must tell you that I think you are too mucli disturbed by an eager search after perfection, and that it is this which makes you fearful about these feelings and consolations. And I would recall to you what we read in the Book of Kings, />., that God is not in the great and strong wind, or the scorching fires of agitated feeling, but in the soft, almost imperceptible, breeze of calmness and gentleness. Let yourself be led by Him, do not think so much of yourselfi My rule for you would be to make a general resolution to serve God in the best way you can, and then not to waste time in subtle dissection as to what is precisely that best way. This is an impertinence peculiar to your keen, elastic mind, and it would fain overpower your will, and hamper it with deceitful wiles.

You know that, speaking generally, God would have us serve Him by loving Him above all, and our neighbour as ourselves; and for yourself specially He would have you keep your Rule. This is enough — it must be done in simple faith, without any subtle refinements for the present, as we must do all things in this world, where perfection is not to be found, waiting for the day when it may be done after a heavenly and eternal fashion. But eagerness and agitation are of no good. Your wish to do right is good, but let it be firee from excitement. I would forbid any such excitement, as the source of all imperfection.

Therefore do not be eager to find out whether yoU are in the path of perfection or not, and that for two reasons. First, because if we were quite perfect, we should not know or believe it, but regard ourselves as most imperfect; — ^there is no need to examine as to whether we are imperfect; how can we doubt it? Nor should we be astonished or disheartened at our own imperfection, but rather humbled, for thus we shall learn to correct our faults and improve gradually — which is one main use of imperfections; nor are they to be dealt with as sins. Again, all such eager research, if made with anxiety and perplexity, is pure waste of time; — just as though soldiers, while awaiting a battle, were to weary themselves with sham fights among each other; or musicians were to practise till they are too hoarse to sing: a perpetual self-inspection turearies the mind, and renders it incapable of action when really necessary. This is the first rule I would give you.

The second is in oiu: Saviour^s words, “ If thine eye be single, thy whole body shall be full of light” * Simplify your judgment, do not indulge in so many questionings and replies, but go on quietly and in confidence. Let there be nought to you in this world save God and yourself; — ^all else should not be able to touch you, except as He may command. I intreat you not to look so much hither and thither; keep your eye fixed on God and yourself— and you will never see aught save goodness in Him, unworthiness in yourself; — ^but you will also see His goodness mindful of your unworthiness, and your worthless self the object of His Goodness and Mercy. Therefore keep your eyes firmly, resolutely fixed thereon, and let the rest go by with a passing glance. Moreover, do not dwell overmuch on what others do, or how they advance; look upon them with a single, kindly, loving eye; do not expect perfection in them any more than in yourself, and do not be surprised at the various forms of imperfection which you meet; imperfections are not more imperfect because they are unwonted. Imitate the bee, which gathers honey firom all manner of flowers.

• Matu vL 22.

My third rule is, that you strive to be as a little child, who, while its mother holds it, goes on fearlessly, and is not disturbed because it stumbles and trips in its weakness. So long as God holds you up by the will and determination to serve Him with which He inspires you, go on boldly and do not be frightened at your little checks and falls, so long as you can throw yourself into His Arms in trusting love. Go there with an open, joyful heart as often as possible; — if not always joyful, at least go with a brave and faithful heart

Do not shun the society of your Sisters, even if it is not quite to your taste j rather shun your own taste, if it be not quite in accordance with their ways. Cultivate the holy grace of bearing one another's burdens, so, S. Paul says, we fulfil the law of Christ Say often with the Psalmist, “ I ato Thine, Lord, save me; ” and with Magdalen, ‘‘ Rabboni, which is to say. Master.” And then leave the rest to Him. He will work in you, without your aid, and yet at the same time by you and for you, to the sanctification of His Name, to Which be all honour and glory.

Vour affectionate servant in Jesus, &c.