privation of His Presence. And so you will serve God if, in order to win those who are set over you, you endure the privation of actual Communion. It will be a great comfort to me to know that you are not distressed at this advice. Believe me, this resignation, this abnegation, will be extremely useful to you. . . . Mortify yourself cheerfully, and in proportion as you are hindered in doing the good you wish, be more diligent in doing that which you do not wish. You do not wish to give up these things, but something else. But those sacrifices which you do not want to make are worth most, be sure. . . . Keep your heart open, ready to receive all manner of crosses, sacrifices, and abnegations, for the love of Him Who bore so many for us. His Holy Name be ever blessed.

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[86.]

XVI.

TO MADAME BRULART.

ON THE SANCTIFICATION OF MARRIED LIFE.

You earnestly desire Christian perfection: it is the noblest wish you can have: nourish it so that it may grow daily. There are various ways of attaining perfection, according to different voca tions; for religious, widows, and married people ought all to seek after it, but not all in the same way. For you who are married, the means are union with

God and your neighbour. Union with God you will attain chiefly through the sacraments and prayer. As to the former, you should never allow a month to pass without communicating; and after a time, as you advance in God's service, and subject to guidance, you should communicate oftener. As to confession, I would advise you to have more frequent recourse to that, especially whenever your conscience is troubled by any imperfection, such as often happens in the beginning of the spiritual life. Nevertheless, if you cannot go to confession, contrition and repentance will supply the deficiency. Be diligent in prayer, espccially meditation. . . . And offer constant ejaculatory prayers to our Lord, at all times and in all society, always seeing God within your heart, and your heart in God. I would have you give half an hour daily to spiritual reading. Such are the chief means of union with God. As to those which concern our neighbour, they are many. I will only suggest some few. We should look at others through God, Who would have us love them. Thus S. Paul bids servants see God in their masters. We ought to cultivate this love of other men, even when it is contrary to our inclination, so that habit and good intention may conquer the repugnance felt by our lower nature. We should turn our prayer and meditation to this subject, and after asking to learn to love God, ask also to learn to love our

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neighbour, especially those to whom we are not attracted.

I should advise you to take some trouble to visit in the hospitals, to comfort the sick, and to pray for them. while ministering to them. But in all this be very careful not to inconvenience your husband, relations, or servants, whether by too long seasons spent in church, too much retirement, or neglect of your household. Do not be meddlesome in other people's business, or hold in contempt society where your own rules of devotion are not exactly observed. In all such matters we must be guided by charity, and yield to the will of our neighbour, whereinsoever it is not opposed to the Will of God. You should not only be religious and love religion; you should make religion attractive, useful and agreeable to every one around. The sick will like your religion if it leads you to tend them, your family will be attracted to it if they see you more careful in your duties, more patient, more diligent, more gentle in finding fault. If your husband sees that, as you become more devout, you are also more affectionate to him, more tenderly submissive, he will be won to your religion. In a word, let your religion be as winning to others as possible.

TO THE ABBESSE DU PUITS D'ORBE.
ON LITTLE TROUBLES.

Nov. 16, 1605.

Be careful to preserve your heart in peace and tranquillity; let the waves and storms beat about your bark, without fear, for God is there, and consequently salvation. Dear Sister, I know that little vexations are more trying, through their multiplicity and their importunity, than greater things ;-home troubles harder to bear than such as come from without; but I also know that the victory over such is often more acceptable to God than many other victories which have a greater show of merit in the world's eye.. Be as cheerful as you can in well doing; there is a double grace in good actions when they are done cheerfully and brightly.

[107.]

XVIII.

TO MADAME DE CHANTAL.

ON ABJECTION.
Aug. 6, 1606.

MAY God aid me to answer your letter of July 9 profitably. I desire greatly to do so, but I foresee that I shall not have leisure to express my thoughts.

You are right, my daughter, to speak quite openly to me, as to one whom God has given to you wholly. You say that you are putting your hand somewhat to the work ;—thank God. That is a great comfort to me. Go on doing so, put your hand somewhat to the work, spin every day some little, whether it be in the day by the light of interior sweetness, or at night by the lamplight of helplessness and barrenness. The Wise Man says of the virtuous woman, "Her hands hold the distaff." I could say much about these words. Your spindle is a mass of good desires; spin every day a little; carry out the thread of your wishes into execution, and you will do much. But beware of hurry; that would lead you to make knots in your thread, and spoil your work. Let us go on quietly; however slowly we advance, we shall make great progress really.

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Your powerlessness hinders you;-because, you say, it prevents your recollectedness, and nearness to God. But this is not the right way to put it: God places us where we are for His greater Glory, and our own profit. He would make our misery the throne of His Mercy; our powerlessness the seat of His Omnipotence. Did not God cause Samson's great power to lie in his hair, ordinarily the weakest part of his frame? Let me hear no more of this from a daughter Prov. xxxi. 19.