THE FRENCH PUBLISHER TO THE READER, 1639. (continued 9)

"Drones visit every flower, yet gather no honey from any. The working bee does otherwise: it settles down upon each flower just as long as is necessary for it to suck in enough sweetness to make its one honeycomb. So those who follow my method will preach profitable sermons, and will deserve to be accounted faithful dispensers of the divine mysteries; prudent administrators of the word of life and of eternal life."

When our Blessed Father heard a certain preacher praised up to the skies, he asked in what virtues he excelled; whether in humility, mortification, gentleness, courage, devotion or what? When told that he was said to preach very well, he replied: "That is speaking, not acting: the former is far easier than the latter. There are many who speak and yet act not, and who destroy by their bad example what they build up with their tongue. A man whose tongue is longer than his arm, is he not a monstrosity?"

On one occasion, of some one who had delighted all his hearers by a sermon he had preached, it was said: "To-day he literally did wonders." The Saint replied: "If he did that he must be one of those absolutely blameless men of whom Scripture says 'they have not sought after gold, nor hoped for treasures of gold and silver.'" Another time he was told that this same preacher had on a particular day surpassed himself. "Ah!" he said, "what new act of self-renunciation has he made? What injury has he borne? For it is only after overcoming ourselves in this way that we surpass ourselves."

"Do you wish to know," he continued, "how I test the excellence and value of a preacher? It is by assuring myself that those who have been listening to him come away striking their breasts and saying: 'I will, do better'; not by their saying: 'Oh how well he spoke, what beautiful things he said!' For to say beautiful things in fluent and well-chosen words shows indeed the learning and eloquence of a man; but the conversion of sinners and their departing from their evil ways is the sure sign that God has spoken by the mouth of the preacher, that he possesses the true power of speech, which is inspired by the science of the Saints, and that he proclaims worthily in the name of Almighty God that perfect law which is the salvation of souls.

"The true fruit of preaching is the destruction of sin and the establishment of the kingdom of justice upon earth.[1] By this justice, of which the prophet speaks, is meant justification and sanctification. For this, God sends his preachers, as Jesus Christ sent His Apostles, that they may bring forth fruit, and that this fruit may remain,[2] and by consequence that they may labour for a meat which perishes not, but which endures unto life everlasting."[3]

When I was in residence in my diocese I never failed to preach on every possible day in Advent and Lent, besides doing so on all Sundays and holidays. Some good people who set themselves up as judges in such matters, full of worldly prudence said that I was making myself too common, and bringing the holy function of preaching into contempt.

This came to the ears of our Blessed Father, and he, despising such poor earthly wisdom, observed, that to blame a husbandman or vinedresser for cultivating his land too well was really to praise him. Speaking to me on the subject, and fearing that all that had been said might discourage me, he related to me what follows: "I had," he said, the best father in the world, but as he had spent a great part of his life at court and in the camp, he knew the maxims that hold in those conditions of life far better than he did the principles of holy living.

"While I was Provost," he continued, "I preached on all possible occasions, whether in the Chablais, where I was busy for many years uprooting heresy, or, on my return, in the Cathedral, in parish churches, and even in the chapels of the most obscure Confraternities. While at Annecy I never refused any invitation whencesoever it came to preach. One day my good father took me aside and said to me: 'Provost, you preach too often. Even on week days I am always hearing the bell ringing for sermons, and when I ask who is preaching I invariably get the same answer: "The Provost, the Provost." In my time, it was not so; sermons were rare, but then they were sermons! They were learned and well studied, more Greek and Latin was quoted in one of them than in ten of yours; people were delighted and edified, they crowded to hear them, just as they would have crowded to gather up manna. Now, you make preaching so common that no one thinks much of it, and you yourself are held in far less esteem.'

"You see my good father spoke according to his lights and quite sincerely. You may be sure he was not wishing me ill, but he was guided by the maxims of the world in which he had been brought up.

"Yet what folly in the sight of God are all the principles of human wisdom! If we pleased men we should not be the servants of Jesus Christ, He Himself, the model of all preachers, did not use all this circumspection, neither did the Apostles who followed in His footsteps. Preach the word: be instant in season out of season.[4]

"Believe me, we can never preach enough, especially in this border-land of heresy, heresy which is only kept alive by sermons, and which will never be destroyed except by that very breath of God which is holy preaching.

"If you will take my advice, therefore, you will shut your eyes against the counsels of your worldly-wise monitors and listen rather to St. Paul, who says to you: But be thou vigilant, labour in all things, do the work of an evangelist, fulfil thy ministry.[5]

"Moreover, when the Apostle continues, Be sober, he refers to temperance in eating and drinking, not to sobriety or restraint in the discharge of pastoral duties. Blessed is the pastor who shall be found watching and feeding his flock! I tell you that the divine Master will set him over all his goods. And when the Prince of Pastors shall come he will receive from His hand a crown of glory which can never fade."

[Footnote 1: Dan. ix 24.] [Footnote 2: John xv. 16.] [Footnote 3: Id. vi. 27.] [Footnote 4: 2 Tim. iv. 2, 3.] [Footnote 5: 2 Tim. iv. 5.]

BLESSED FRANCIS AND THE BISHOP OF BELLEY'S SERMON.

One day I was to preach at the Visitation Convent at Annecy, the first established convent of the Order, and I knew that our Blessed Father, as well as a great congregation, would be present. I had, to tell the truth, taken extra pains in the consideration of my subject, and intended to do my very best. I had chosen for text a passage in the Canticle of Canticles, and this I turned and twisted into every possible form, applying it to the Visitation vocation which I extolled far too extravagantly to please the good Bishop.

When he and I were alone together afterwards, he told me that, though my hearers had been delighted with me, and could not say enough in praise of my sermon, there was one solitary exception, one individual who was not pleased with it. On my expressing surprise and much curiosity to know whom I could have hurt or distressed by my words, he answered quietly that I saw the person now before me. I looked around—there was no one present but himself. "Alas!" I cried, "this is indeed a wet blanket thrown upon my success. I had rather have had your approbation than that of a whole province! However, God be praised! I have fallen into the hands of a surgeon who wounds only to heal.

"What more have you to say, for I know you do not intend to spare me?"

"I love you too much," he replied, "either to spare or to flatter you, and had you loved our Sisters in the same way, you would not have wasted words in puffing them up in place of edifying them, and in praising their vocation, of which they have already quite a sufficiently high opinion.

"You would have dealt out to them more salutary doctrine, in proportion as it would have been more humiliating. Always remember that the whole object of preaching is to root out sin, and to plant justice in its stead."

On my replying to this that those whom I addressed were already delivered from the hands of their enemies, the world, the flesh, and the devil, and were serving God securely in holiness and justice, "Then," he said, "since they are standing, you should teach them to take heed lest they fall, and to work out their salvation with fear and trembling.

"It is right, indeed, for you to encourage them to persevere in their holy undertaking, but you must do so without exposing them to the danger of presumption and vanity. Enough said; I know that for the future you will be careful in this matter."

The next day he sent me to preach in a convent of Poor Clares, an Order renowned for the exemplary life of its members and for their extraordinary austerities. I took good care to avoid the rock on which I had struck the day before, and against which he had warned me. There was as large a congregation as before, but I confined myself to plain and simple language, without a thought of studied rhetoric.

I did not praise the austerities of the good nuns, nor did I labour to please any of my hearers, their edification was my sole object.

On our return to the house, our Blessed Father said, embracing me tenderly, that though most of those present were dissatisfied, and compared my sermon most unfavourably with that of the preceding day, yet, that he, on the contrary, who had then found fault with me, was now perfectly contented and pleased, and that he believed that God was pleased also. "As for your past faults," he continued, "I give you a plenary indulgence for them all.

"If you continue to preach as you have just done, whatever the world may say, you will be doing much service for the Master of the Vineyard, and will become a fitting servant of His Testament."

One day I was preaching before him at Annecy in the church which he used as his cathedral. He was surrounded by all his canons, who, with the whole Chapter, attended him to the bench where he was in the habit of sitting to hear sermons.

This particular one of mine pleased him as regarded its matter and delivery, but I suffered an allusion to escape me referring to his own name of Sales, and implying, or rather affirming, that he was the salt (Sal es) with which the whole mass of the people was seasoned.

This praise was so distasteful to him that, on our return from the church, he took me to task for it, in a tone and with a manner as severe as was possible to his gentle nature. "You were going on so well," he said. "What could have induced you to play these pranks? Do you know that you spoilt your sermon by them? Truly, I am a fine sort of salt, fit only to be thrown into the street and trampled under foot by the people. For certainly you must have said what you did say in order to put me to shame—you have found out the right way to do that—but, at least, spare your own friends."

I tried to excuse myself, alleging that what the Bishop of Saluces once said to him had suddenly come into my heads and that, quite without premeditation, the very same words escaped my lips, "But," he replied, "in the pulpit such things must not escape our lips. I am quite aware that this time they really did escape you, but you must not allow it to happen again."

I may here explain, for your benefit, what I meant by this reference to a saying of the Bishop of Saluces. That holy prelate, who died in the odour of sanctity, and who was a disciple of Sr. Philip Neri, was an intimate friend of our Blessed Father's.

On one occasion, when the latter was passing through Saluces on his way to the shrine of Our Lady of Montdeay, the good Bishop received him with every mark of respect, and begged him to preach in his cathedral. After the sermon, he said to him, "My Lord, truly tu Sal es; at ego, neque sal, neque lux." That is to say, "You are a true salt (Sal es), and I am neither salt nor light," alluding to the word Saluces (Sal lux), his diocese.[1]

[Footnote 1: NOTE.—Another version says that it was St. Francis who answered: "On the contrary, tu sal et lux." See "Vies de S. F. de Sales." by his nephew, Charles Auguste de Sales and Hamon. Also the life of Blessed Juvenal Ancina, the said Bishop of Saluces. [Ed.]]

UPON CONTROVERSY.

The gentleness of his disposition made Blessed Francis averse to disputing, either in private or public, in matters of religion. Rather, he loved to hold informal and kindly conferences with any who had wandered from the right way; and by this means he brought back countless souls into the Catholic Church. His usual method of proceeding was this. He first of all listened readily to all that his opponents had to say about their religion, not showing any sign of weariness or contempt, however tired he might be of the subject. By this means he sought to incline them to give him in his turn some little attention. When, if only out of mere civility, he was given in his turn an opportunity of speaking, he did not lose a moment of the precious time, but at once took up the subject treated by the heretic, or perhaps another which he considered more useful, and deduced from it briefly, clearly, and very simply the truth of the Catholic belief, and this without any air of contending, without a word which breathed of controversy, but neither more nor less than as if dealing in a catechetical instruction with an Article of the Faith.

If interrupted by outcries and contemptuous expressions, he bore the annoyance with incredible patience, and, without showing himself disturbed in the least, continued his discourse as soon as ever an opportunity was given to him.

"You would never believe," he said, "how beautiful the truths of our holy Faith appear to those who consider them calmly. We smother them when we try to dress them up, and we hide them when we aim at rendering them too conspicuous. Faith is an infused, not a natural, knowledge; it is not a human science, but a divine light, by means of which we see things which, in the natural order, art invisible to us. If we try to teach it as human sciences are taught, by ocular demonstrations and by natural evidence, we deceive ourselves; Faith is not to be found where human reason tries only to support itself by the experience of the senses.

"All the external proofs which can be brought to bear upon our opponents are weak, unless the Holy Spirit is at work in their soul's, teaching them to recognise the ways of God. All that has to be done is to propose to them simply the truths of our Faith. To propose these truths is to compel men to accept them, unless, indeed, they resist the Holy Spirit, either through dullness of understanding, or through uncircumcision of the heart. The attaching over much importance to the light of natural reason is a quenching of the Spirit of God. Faith is not an acquired, but an infused virtue; it must be treated with accordingly, and in instructing heretics we must beware of taking to ourselves any part of the glory which belongs to God alone.

"One of the greatest misfortunes of heretics is that their ministers in their discourses travesty our Faith, representing it as something quite different from what it really is. For example, they pretend that we have no regard for Holy Scripture; that we worship the Pope as God; that we regard the Saints as divinities; that we hold the Blessed Virgin as being more than Jesus Christ; that we pay divine worship to images and pictures; that we believe souls in Purgatory to be suffering the selfsame agony and despair as those in Hell; that we deprive the laity of participation in the Blood of Jesus Christ; that we adore bread in the Eucharist; that we despise the merits of Jesus Christ, attributing our salvation solely to the merit of our good works; that auricular confession is mental torture; and so on, endeavouring by calumnies of this sort to discredit our religion and to render the very thought of it odious to those who are so thoroughly misinformed as to its nature. When, on the contrary, they are made acquainted with our real belief on any of these points, the scales fall from their eyes, and they see that the fascination and cajolery of their preachers has hidden from them the truth as to God's goodness and the beauty of God's truth, and has put darkness before them in the place of light.

"It is true that at first they may shrug their shoulders, and laugh us to scorn; but when they have left us, and, being alone, reflect a little on what we have told them, you will see them flutter back like decoyed birds, saying to us, 'We should like to hear you speak again about those things which you brought before us the other day.' Then they fall, some on the right hand, others on the left, and Truth, victorious on all sides, brings them by different paths to know it as it really is."

He gave me many instances of conversions he had himself made in this manner during his five years' mission in the Chablais.

He gave them to show how useful this mode of proceeding was, and how far more helpful to souls than mere controversy can be.

THE SAME SUBJECT CONTINUED.

Blessed Francis did not approve of controversial sermons,[1] "The Christian pulpit," he used to say, "is a place for improving of morals, not for wrangling about them, for instructing the faithful in the truth of their belief, rather than for convincing of their error those who have separated themselves from the Church. An experience of thirty years in the work of evangelising makes me speak thus. We made some trial of the controversial method, when God through us led back the Chablais to the Catholic Faith, but when I attempted to throw my treating of controversial subjects in the pulpit into the form of a discussion, it was never successful. In place of reclaiming our separated brethren, this method scares them away; when they see that we are of set purpose attacking them, they instantly put themselves on their guard; when we bring the lamp too close to their eyes, they start back from the light. Nor have I ever observed that any of my fellow labourers in this work of the Lord were more successful in following out this plan, of fencing, as I may more justly call it, even though they engaged in it with the utmost enthusiasm, and in a place where the congregation all sang hymns together, and each one in his turn acted the preacher, each saying exactly what he liked, and no one taking any kind of official lead among them.

"But, in truth, this fencing was what St. Paul calls beating the air.[2] I do not mean that we must not prove Catholic truths, and refute the contrary errors; for the weapons of the spiritual armoury and of the Word of God are powerful to destroy all false teaching which rears itself up against the truth, and to condemn disobedience to God; but we must not slash with our words as desperate fencers do, but rather manage them dexterously, as does a surgeon when using his lancet—he probes skilfully, so as to wound the patient as little as possible."

And, indeed, Blessed Francis' way of dealing with this branch of theology, bristling with thorns as it does at every point, was so sweet and pleasant as to make it, as it were, blossom into roses. I could relate many instances of the success of his preaching, without employing controversy, in bringing back wanderers from the fold, equally with other sinners, into the Church.

He accomplished this by simply stating great truths, and bringing them home to his hearers. One of the most remarkable instances, perhaps, is that of the Protestant lady, who hearing him preach on the Last Judgment at Paris in the year 1619, having been attracted more by curiosity than by any good motive to listen to the sermon, there received that first flash of light which afterwards guided her into the bosom of the true Church, into which later she was followed by all the members of her noble family, one that has since given us many celebrated divines and preachers. This incident, however, with many more of the same kind, is fully related in the life of our Blessed Father. So successful was he with Protestants that Cardinal du Perron used to say that if it were only a question of confounding the heretics, he thought he had found out the secret, but to convert them he felt obliged to send for the Bishop of Geneva.

[Footnote 1: Note.—It is more correct to say that St. Francis preferred moral sermons to controversy.] [Footnote 2: 1 Cor. ix. 26.]

UPON REASON AND REASONING.

He used to say that reason never deceives, but reasoning often does. When a person went to him with some complaint, or about some troublesome business, he would always listen most patiently and attentively to any reasons which were put before him, and, being full of prudence and good judgment, he could always discern between what had any bearing on the matter and what was foreign to it. When, therefore, people began obstinately to defend their opinions by reasons, which, plausible though they might appear, really carried no weight sufficient to secure a judgment, he would sometimes say very gently, "Yes, I know quite well that these are your reasons, but do you know that all reasons are not reasonable?" Someone on one occasion having retorted that he might as well assert that heat was not warm, he replied seriously, "Reason and reasoning are two different things: reasoning is only the path leading to reason." Thus he would endeavour to bring the person who had strayed away from truth back to it. Truth and reason can never be separated, because they are one and the same thing.

UPON QUOTING HOLY SCRIPTURE.

St. Charles Borromeo never read the Scriptures except on his knees, just as if he were listening to God speaking on Mount Sinai in thunder and lightning.

Blessed Francis also would not allow the Bible to be treated with anything but the most extreme reverence, whether in public speaking, in writing, or in private reading.

He was especially averse to that habit which some preachers have of plunging into the mystical meaning of a passage, whether allegorical or figurative, before they have explained its literal sense. "To do this," he said, "is to build the roof of a house before laying the foundation. Holy Scripture must be treated with more reverence and more consistency—it is not material to be cut according to our fancy, and made into ornamental garments such as fashion suggests."

UPON POLITICAL DIPLOMACY.

On one occasion I expressed my surprise to our Blessed Father that his Serene Highness Charles Emanuel, Duke of Savoy, who was one of the most excellent Princes and foremost politicians of his age, should never have employed him in his affairs, especially in those which regarded France, where they did not prosper.

As may be supposed, I explained the reason of my surprise, insisting that his gentleness, patience, skill, and probity were certain to bring about the desired result.

He listened in silence, and then answered with a seriousness and earnestness which put me to shame, "You say too much, you exaggerate: you imagine that others esteem me as you do, you who are always looking at me through a magnifying glass. However, let us put that aside. As regards our Prince, my feeling is very different from yours, for in this very matter I consider that he shows the excellence of his judgment.

"I will tell you why I speak and think this. In the first place, I have not all that skill and prudence in the management of affairs with which you credit me. Is it likely I should have? The mere words, human prudence, business, politics, terrify me. That is not all. To speak frankly, I know nothing of the art of lying, dissimulating, or pretence, which latter is the chief instrument and the mainspring of political manoeuvring; the art of arts in all matters of human prudence and of civil administration.

"Not for all the provinces of Savoy, of France, nay, not for the whole empire, would I connive at deceit. I deal with others frankly, in good faith, and very simply; the words of my lips are the outcome of the thoughts of my heart. I cannot carry two faces under one hood; I hate duplicity with a mortal hatred, knowing that God holds the deceitful man in abomination. There are very few who, knowing me, do not at least discern this much of my character. They therefore judge very wisely that I am by no means fit for an office in which you have to speak peace to your neighbour whilst you are plotting mischief against him in your heart. Moreover, I have always followed, as a heavenly, supreme, and divine maxim, those great words of the Apostle: No man being a soldier to God entangleth himself with secular business that he may please Him to whom he hath engaged himself."[1]

[Footnote 1: Tim. ii, 4.]

UPON AMBITION.

St. Francis was truly like Aaron called to the pastoral charge by God alone, without his having used artifices or other means to procure himself such honour. This plainly appears from his life written by so many worthy persons.

His Bishopric was, indeed, no sinecure, being a most onerous burden. He says of it himself in one of his letters:

"The affairs of this diocese are not streams, they are torrents which cannot be forded." Alluding to the words of the prophet: And, it was a torrent which I could not pass over.[1]

Towards the close of his life, when Madame Christina of France, the King's sister,[2] married His Serene Highness the Prince of Piedmont, heir to the Duke of Savoy, she wished to have Blessed Francis in some official position close to her person, and, to effect this, proposed to make him her Grand Almoner. Certain prelates who had been themselves hoping to obtain this office, seeing their design thus frustrated, murmured bitterly, bursting forth into angry invectives against the Saint, as if by cabals, and intrigue, according to the custom of the world, he had succeeded in gaining the post for himself. St. Francis, however, was merely amused by what he called the buzzing of flies, and wrote to one in whom he could confide:

"Her Highness and the Prince of Piedmont wish me to become the Princess's Grand Almoner, but you will believe me readily enough, I am sure, when I tell you that I neither, directly nor indirectly, have shown any wish to obtain this office. No, truly, my dearest Mother, I have no ambition save that of being able to employ the remainder of my days usefully in the service and to the honour of our Lord. Indeed, I hold courts in sovereign contempt, because they are centres of the power of this world, which I abhor each day more and more—itself, its spirit, its maxims, and all its follies."

[Footnote 1: Ezech. xlvii. 5.] [Footnote 2: Louis XIII.]

UPON COURTS AND COURTIERS.

Blessed Francis did not hold the opinion of many that the courts of Princes are places the very atmosphere of which is so tainted as to infect all who frequent them, and to be invariably prejudicial to the health and holiness of the soul.

Those who describe a court in terms of this sort are usually very ignorant on the subject. They speak of what they have never seen nor heard about from competent witnesses. A soul which has received the grace of God, and preserves it, can work out its salvation anywhere, nor is there any harmful intercourse so disease-laden that it cannot be overcome by this heavenly antidote, "David, and after him St. Louis," says our Holy Bishop, "in the press of the perils, toils, and travails which they endured, as well in peace as in war, did not cease to sing in truth: 'What have I in Heaven, and, besides Thee, what do I desire upon earth?'"[1]

"St. Bernard lost none of the ground which he desired to gain in this holy love by passing much time in the courts and armies of great Princes where he laboured to guide matters of state to the advancement of God's glory. He changed his habitation, but he changed not his heart, nor did his heart change its love, nor his love its object; in fine, to speak his own language, changes were made round about him, but not in him.

"His employments were different, yet he was indifferent to all employment, and different from them all, his soul not taking its colour from his affairs and conversations, as the chameleon does from the places where it is, but remaining ever wholly united to God, ever white in purity, ever red with charity, and ever full of humility.

"I am not ignorant, Theotimus, of that wise man's counsel,

He ever flies the Court and legal strife Who seeks to sow the seeds of holy life: Rarely do camps effect the soul's increase, Virtue and faith are daughters unto peace.

"And the Israelites had good reason to excuse themselves to the Babylonians, who urged them to sing the sacred Canticles of Sion: How shall we sing the song of the Lord in a strange land?[2] But do not forget that those poor people were not only among the Babylonians, but were also their captives, and whoever is intent only on winning the favours of princes, dignities, military honours, alas! he is lost, he cannot sing the hymn of heavenly love. But he who is at Court, in the army, at the bar, only because it is his duty, God helps him, and heavenly sweetness is an Epithem on his heart, to preserve him from the plague which rages round about him.

"There are some kinds of fish, such as salmon, and the like, which, instead of losing their flavour, become better and more agreeable to the taste when they forsake the salt water of the sea for the sweet water of rivers.

"Roses smell sweeter when planted near garlic, and in like manner there are souls which grow more fervent in places where libertinism and irreligion seem to drag all virtue at their chariot wheels."[3]

Our Blessed Father's piety was of this sort, for, knowing that he who is consecrated to God should not entangle himself in the intrigues of the world.[4] he speaks thus to one in whom he confided: "I must confess that, as regards business, especially that of a worldly nature, I feel myself more than ever to be nothing but a poor priest, having, thank God, learnt at court to be more simple and less worldly."

Truly, we may say here with the wise man: Who is he and we will praise him? for he hath done wonderful things in his life.[5]

[Footnote 1: Psalm lxxii. 25.] [Footnote 2: Psalm cxxxvi. 4.] [Footnote 3: Love of God. Book xii. c. 4.] [Footnote 4: 2 Tim. ii. 4.] [Footnote 5: Eccles. xxxi. 9.]

UPON THE CARNIVAL.

His sad time each year was the Carnival, those days of disorder and licence which, like a torrent, carry away into excesses of one sort or another even the staunchest and most fervent in their piety. He felt, indeed, like Job of old, who offered sacrifices and prayers, and afflicted both body and soul with fasts and mortifications, while his children were passing their time in revellings and banquetings.

As our Blessed Father was all things to all men, and weak with the weak, so he also burned with the scandalised; and who would not be scandalised to see the Pagan festival of the Bacchanalia celebrated among Christians? For this very reason, as we know, the name of God is blasphemed by many, and the Catholic religion unjustly blamed, as if it permitted what it cannot prevent, as if it commanded what it tolerates with reluctance, as if it ordered what it detests and declaims against by the mouth of its preachers. Perhaps you would like to hear the words in which our Blessed Father pours forth his lamentations over this period of the year, so full of disorder and confusion.

"I must tell you," he says, "that now I have come to my sorrowful time. From the Epiphany even to Lent my heart is full of strange sensations. Miserable and detestable as I am, I am weighed down with grief to see the loss of so much devotion, I mean the falling off of so many souls. These two last Sundays I have found our communions diminished by one-half. That has grieved me very much, for even if those who made them do not give way to sin, why, and for what, do they now omit them? For nothing at all—out of mere vanity, it is that which grieves me."

AN INSTANCE OF HIS COMPASSION FOR ANIMALS.

The Church inculcates on the Clergy perfect gentleness and kindness. This is why they may never take any part in anything involving bloodshed. His having shed the blood of a fellow man, even when required by the interests of justice, is considered a canonical irregularity, and deprives a Priest of the right to celebrate Holy Mass.

Blessed Francis was remarkable for his gentleness and tender-heartedness towards all creatures. I will give you a little instance of this.

One day he was at my house, when a nobleman of distinction called upon us. This gentleman was at the head of a hunting party, and seeing in my orchard a roebuck which had been given to me and which was peacefully feeding, he proposed, as he said, to amuse our Blessed Father by setting his dogs upon the poor animal, and to confine the hunt to my orchard.

The good Bishop's remonstrances were in vain. But though he refused to go to the orchard, he could not avoid being a witness, however unwillingly, of what took place, as his room overlooked the ground. Great numbers of people came to enjoy the spectacle; the horns were blown, the dogs barked, while the poor roebuck, as if it knew who would fain have been its deliverer, bounding towards the window near which the Bishop was seated, seemed, like a suppliant, to be imploring his help.

Blessed Francis drew back, and begged as earnestly that the hunt might be given up as if he had been asking pardon for a criminal.

He did not see the end, for the animal was at once brought to bay and despatched. They wanted him to see it when dead, but he did not deign so much as to look at it, and when the venison was served at table, he most unwillingly partook of the dish. "Alas," he exclaimed, "what hellish pleasure! This is just how infuriated demons pursue poor souls by temptations to sin, so as to precipitate them into the abyss of everlasting death, yet of that no one thinks."

UPON HUNTING.

Blessed Francis was sometimes taxed with over much good nature and gentleness, and was told that this was the cause of many disorders which would not have occurred had he been more wholesomely severe. He, however, answered calmly and sweetly that he had always in his mind the words of the great St. Anselm, the glory of our Alps, among which he was born. That Saint, he observed, was in the habit of saying that if he had to be punished either for being too indulgent or being over-rigorous, he would far rather it should be for the former. He gave as his reason that judgment with mercy would be meted out to the merciful, and that God would always have more pity on the pitiful than on the rigorous. He went on to recall that most sound maxim: Sovereign right is only sovereign injustice, and remarked that in Holy Scripture those pastors who were over-severe were invariably blamed.

Our Saint used always to say that sugar never yet spoilt any sauce, but that too much salt or vinegar often did.

His speaking of St. Anselm's gentleness reminds me of the story told of the same Saint by Blessed Francis in his Philothea. "One day," he says, "as he, St. Anselm, was travelling, a hare, being closely run by the hounds which pursued it, took refuge between his horse's feet, and the dogs remained yelping around unable to molest their prey in this its strange sanctuary. His followers were highly entertained at so novel a spectacle, but Saint Anselm groaned and wept. 'Even thus,' said he, 'do the enemies of the soul pursue it and drive it into all manner of sins, until at the last they can kill and devour it, and whilst the terrified soul seeks for some refuge and help, its enemies mock and laugh if it finds none.'"[1]

Our Blessed Father, following the example of the holy Archbishop, was invariably kind and gentle, even with the brute creation. He not only himself never did them harm, but he prevented, as far as he could, any being done to them by others, for he believed that those who thus inflict pain on innocent creatures often, even at the risk of their own lives, display a cruel and malevolent kind of courage. He went so far as to regard it as a venial sin to injure creatures for the sole pleasure of harming them where no advantage of any sort would accrue to ourselves; his reason being that we in this way deprive them of the joy to be found in mere existence bestowed upon them by God.

"What, then," he was asked, "do you say to the chase, and to the killing of animals for the food of man?" "As regards the food of man," he replied, "the very words you use justify the act, and it is that end which justifies the chase." From this we may conclude that the mere pleasure of the chase was not sufficient, in his opinion, to render lawful the indulging in it.

Although he blamed the superstition of the Turks, who think that they acquire merit in the sight of God by lavishing kindness on senseless brutes, even the most savage and cruel, such as wolves and lions, still he used to say that this pity had a good natural source, and that those who were so compassionate to animals were likely to be no otherwise to men, nature teaching us not to despise our own flesh. In spite of these feelings, he was very far from falling into those mistakes which casuists enumerate as the result of excess in gentleness and kindness.

The various writers of the life of Blessed Francis tell us how it was commonly remarked that all animals by natural instinct seemed to recognise his tender, compassionate feelings for them, and that when hunted and pursued, they at once took refuge with him, witness the pigeons, which at different times when he was saying the Divine Office, flew for safety and shelter into his very hands.

[Footnote 1: Devout Life. Part II. c. 13.]

UPON THE FEAR OF GHOSTS.

Fear is a natural passion, which, like all the others, is in itself neither bad nor good, but bad when it is excessive and disquieting, good when it is subordinate to reason. There are some who, because naturally timid and apprehensive, would never dare to speak in public. Others are so afraid of thunder and lightning that they faint in a storm. Others are afraid of noises at night, and have a horror of darkness and solitude. Others, again, have so great a fear of ghosts and apparitions that they dare not sleep alone in a room.

I have been told, on good authority, that one of our Bravest and most distinguished Generals, who went to battle as gaily and confidently as he would go to a marriage, declared that he could never suffer his valet, after settling him for the night, to leave his sleeping apartment, it being quite impossible for him to sleep when left alone at night. Our Blessed Father writes in the following consoling manner to a pious person who suffered from the weakness of being afraid of ghosts:

"I am told," he says, "that you are afraid of spirits. The Sovereign Spirit of our God is everywhere, and without His Will or permission no other spirit dare stir. Those who fear this Divine Spirit ought not to fear any other. You are beneath His wings, like a little chicken under those of its mother; what do you fear? In my youth I, too, was a prey to these imaginations, and in order to get the better of them I forced myself when quite a child to go alone into places which my fancy had peopled with fantastic terrors. I went alone, I say, but my heart was armed with confidence in God. Now I am grown so strong in this confidence that darkness and the solitude of the night are delightful to me, since in solitude I realise better the all-embracing Presence of God. The good angels are there round about us like a company of soldiers on guard. The truth of God, says the Psalmist, shall compass thee with a shield; thou shall not be afraid of the terror of night.[1]

"This feeling of safety you will acquire little by little, in proportion as the grace of God grows in you: for grace engenders confidence, and confidence is never confounded."

See how, with this timid, fearful soul, he makes himself weak and infirm. If I may be permitted to add to this great example my own poor and worthless experience, I would say that when I was young I was greatly afflicted with this weakness. It was indeed, perhaps, the chief impediment to my entering the Order of St. Bruno, which is, in my opinion, the holiest, as it certainly is the most retired and the most steadfast of all the religious orders. I, however, lost this infirmity as soon as I had received the imposition of hands from the Blessed Francis de Sales, and I may add that Almighty God permitted me to succeed, in the episcopal chair, three Saints of that order which I revered so much, namely, Saints Artauld, Audace, and Anthelme.[2]

[Footnote 1: Psalm xi. 5.] [Footnote 2: Six Carthusians occupied the See of Belley: Ponce de Balmay, St. Anthelme, Raynauld, St. Arthaut, Bernard, and Bd. Boniface of Savoy. (Trésor de Chronologie, Chez Palmé, Paris, 1880). Audace, first Bp. of Belley, was not canonised, nor was he a Carthusian.]

HIS PORTRAIT.

I have known great servants of God who would not on any account allow their portraits to be painted, imagining that their doing so must involve some degree of vanity and dangerous self-complacency. Our Blessed Father was not of this opinion, but, making himself all things to all men that he might win all to Jesus Christ, he made no objection to having his portrait taken when asked to do so. He gave as his reason that since we are obliged by the law of holy charity to communicate to our neighbour the representation of our mind, imparting to him without dissimulation or jealousy what we have learnt concerning the science of salvation, so we ought to be still less niggardly in pleasing our friends by placing before their eyes the picture of our outward self which they so earnestly desire to have.

If we see, not only without annoyance, but even with pleasure, our books, which are the portraits of our minds, in the hands of our fellow men, why grudge them the picture of our countenance, if it contribute anything to their satisfaction. On this subject he expresses himself as follows in one of his letters: "Here, then, is the picture of the earthly man, for I am unwilling to refuse you anything which you desire.

"I am told that my portrait has never been really well painted. That, I think, matters very little, surely man passeth as an image. Yea, and he is disquieted in vain.[1]

"I borrowed it in order to send it to you, for I have not myself got my own portrait. Ah! if the image of my Creator were imprinted in all its splendour on my soul, how gladly would I let you see it!

"O Jesu, tuo lumine, luo redemptos sanguine, sana, refove, perfice, tibi conformes, effice. Amen."

Thus did he turn every subject into an occasion of elevating the soul to God.

[Footnote 1: Psalm xxxviii. 7]

UPON BLESSED FRANCIS' TRUE CHARITY.

Since charity was the animating motive of all that our Holy Bishop thought, said, or did, and since it was in truth his very spirit, we cannot better close these reminiscences of that saintly spirit than by quoting the words of the Prince of the Apostles: Before all things have a constant charity among yourselves, for charity covers a multitude of sins. Let every one behave himself according to the dispensation of grace. If any man speak, let him speak as the words of God. If any man minister, let him do it as of the power which God administers, that in all things God may be honoured through Jesus Christ, to whom is glory and empire for ever and ever. Amen.[1]

[Footnote 1: 1 Peter iv. 8, 10, 11.]

THE END.