"children's bread," and say, "Yes, Lord, I am truly as a dog-I, who am prone to wound my neighbours by my impatient words. But even as the dogs gather up crumbs under their masters' table, so I ask of Thee, dear Lord, if not Thy Blessed Body, at least the blessing Its Presence confers on those who come near in loving reverence." Some such mind you should have, my dear child, on those days when you would have communicated if you were allowed.

Your feeling of being wholly God's is not an illusion, but you must be rather more diligent in the practice of virtue, and specially in those points where you are most deficient; warm feelings in prayer are good, but it will not do to rest in them to the neglect of good deeds, or the mortification of our passions.

[255.]

XLV.

TO MADAME DE CHANTAL.

ON SPIRITUAL DRYNESS.

March 28, 1612.

Now as to the inward trial, about which you write. It is a downright insensibility, which deprives you, not only of consolation and inspiration, but even of faith, hope, and charity, you say.

Nevertheless you have these really and fully, only

you do not enjoy them; you are as a child whose guardian deprives him of the disposal of his property, so that, while really his, he has no power over it, but, as S. Paul says, "differeth nothing from a servant, though he be lord of all." Even so, dear daughter, God withholds from you the disposal of your faith, love, and hope, and does not allow you to enjoy them, only to use them when actually necessary. But in truth, my daughter, we are very happy to be thus held and restrained by our Heavenly Guardian! and we may well adore His Loving Providence, and cast ourselves unquestioning into His Arms. No, Lord, I ask no conscious enjoyment of Thy gifts, save that I may be able to say in all honesty, though without sweetness or feeling, that I would die sooner than give up faith, hope, and love. If it be Thy good pleasure, Lord, that I should have no enjoyment in exercising the graces Thou givest me, I would heartily acquiesce, however much my will may be thwarted thereby.

The highest point of holy religion is to be content with bare dry acts, performed solely by the superior will; just as it would be the highest degree of abstinence to be content to eat, if not with positive disgust, at all events without any taste or relish.

You have clearly explained your trial, and there is no remedy but that which you already use, making I Gal. iv. I,

frequent protest to our Lord that you are willing to bear a living death, and to take your spiritual food without taste, feeling, or consciousness.

That Dear Lord would have us so entirely His, as that nothing should remain ours, but that we may give ourselves up wholly, unreservedly to His Providence. Let us abide patiently amid the darkness of the Passion. Amid the darkness;-for bethink you that when Our Lady and S. John were at the foot of the Cross, surrounded by the marvellous darkness which came on, they could neither see nor hear the Saviour ; nothing was left them but distress and bitterness; and though they had full faith, it too was plunged in deep darkness, inasmuch as they shared in the Saviour's desolation when He was forsaken of His Father. Happy we, who are the slaves of that God Who became a slave for us! It is time for my sermon.— Farewell.

TO A YOUNG LADY, WHO WISHED TO JOIN THE ORDER OF THE VISITATION.

MADEMOISELLE,

ANNECY, July 3, 1612.

You are inclined to believe that your wish to leave the world is not according to God's Will, because it does not coincide with that of certain of those who

If you

have a right to guide you in worldly matters. mean those persons to whom God has given a right and authority to guide your soul, you are right to obey; but if you mean only those whose authority applies but to domestic and temporal questions, you deceive yourself. If friends and relations were always to be consulted in spiritual matters, we should find but few people ready to seek Christian perfection.

Secondly, as you continue to wish to leave the world, in spite of worldly attractions and hindrances, it may be received as a sign that God wills you to do so. . . . And I think you are wrong in thinking that the hindrances which arise prove it to be His Will to keep you back. . . If your wishes have been too eager, you must rather correct and restrain than give them up. I have been told that you have offered half your fortune to this house. But this is too much, considering that you have a sister burdened with a large family, to whose needs, in due course of love, you ought rather to apply your property. Now repair this error, and bring to the Order only such a portion of your money as is needful for your support, giving the rest to whomsoever you will, and even reserving that which you bring for their benefit after your death. You may thus set things right, without altering your intention, and everything will go on cheerfully, quietly, and religiously.

Finally, be brave and come to an absolute decision; for although these weaknesses and uncertainties are not sinful, they certainly are great hindrances to all progress, and to true comfort of soul.

I have told you my opinion plainly, hoping that you will kindly not be annoyed at my doing so. May God give you all the blessings I wish for you, as well as the sweet co-operation of heart which He demands. In Him I am yours, Mademoiselle, in all sincerity,

TO A LADY UNDER TRIAL.

MADAME, July 20, 1612. Your letters afford me a special satisfaction, for I see that amid many hindrances and contradictions you hold fast the will to serve our Lord, and, in truth, if you remain faithful amid all these vexations, your consolation will much more abound, in proportion to the greatness of your difficulties. I think of you when you least imagine it, and watch you with tender compassion, knowing amidst how many collisions and worries you live, which might easily distract you from that holy devotion to God at which you aim. Consequently I never cease to commend your needs to His Divine Goodness, but neither would I fail in