CHAPTER 15

Among so great a number of good souls, on whom our Lord wrought much by me, some were given me only as plants to cultivate. I knew their state, but had not that near connection with, or authority over them, which I had over others. It was then that I comprehended the true maternity beyond what I had done before; for those of the latter kind were given me as children, of whom some were faithful. I knew they would be so; they were closely united to me in pure charity. Others were unfaithful; I knew that of these some would never return from their infidelity, and they were taken from me. Some, after slipping aside, were recovered. Both of them cost me much distress and inward pain, when, for want of courage to die to themselves, they gave up the point; and revolted from the good beginning they had been favored with.

Our Lord, among such multitudes as followed Him on earth, had few true children. Wherefore He said to His Father, “Those that thou gavest me I have kept, and none of them is lost but the son of perdition,” showing that He lost not any beside of His apostles, or disciples, though they sometimes made false steps.

Among the friars who came to see me, there was one Order which discovered the good effects of grace more than any other. Some of that very order had before this, in a little town where Father La Combe was in the exercise of his mission, been actuated with a false zeal, and violent in persecuting all the good souls which had sincerely dedicated themselves to God, plaguing them after such a manner as can scarce be conceived. They burned all their books which treated of silence and inward prayer, refusing absolution to such as were in the practice of it, driving into consternation, and almost into despair, such as had formerly led wicked lives, but were now reformed, and preserved in grace by means of prayer, becoming spotless and blameless in their conduct. These friars had proceeded to such an excess of wild zeal as to raise a sedition in that town, in which a father of the oratory, a person of distinction and merit, received strokes with a stick in the open street, because he prayed extempore in the evenings, and on Sundays made a short fervent prayer, which insensibly habituated these good souls to the use and practice of the like.

I never had so much consolation as to see in this little town so many pious souls who with a heavenly emulation gave up their whole hearts to God. There were girls of twelve or thirteen years of age, who industriously followed their work almost all the day long, in silence, and in their employments enjoyed a communion with God, having acquired a fixed habit. As these girls were poor, they placed themselves two and two together, and such as could do it read to the others who could not. One saw there the innocence of the primitive Christians revived. There was in that town a poor laundress who had five children, and a husband paralytic, lame in the right arm, and yet worse distempered in mind than in body. He had little strength left for anything else than to beat her. This poor woman bore it with all the meekness and patience of an angel, while she by her labor supported him and his five children. She had a wonderful gift of prayer, and amid her great suffering and extreme poverty, preserved the presence of God, and tranquility of mind. There was also a shopkeeper, and one who made locks, very much affected with God. These were close friends. Sometimes the one and sometimes the other read to this laundress; and they were surprised to find that she was instructed by the Lord Himself in all they read to her, and spoke divinely of it.

Those friars sent for this woman, and threatened her much if she did not leave off prayer, telling her it was only for churchmen to pray, and that she was very bold to practice it. She replied, that “Christ had commanded all to pray,” that He had said, “What I say unto you I say unto all” (Mark 13:33, 37), without specifying either priests or friars; that without prayer she could not support her crosses and poverty; that formerly she had lived without it, and then was very wicked; that since she had been in the exercise of it, she had loved God with all her soul; so that to leave off prayer was to renounce her salvation, which she could not do. She added that they might take twenty persons who had never practiced prayer, and twenty of those who were in the practice of it. Then, said she, “Inform yourselves of the lives of both sorts, and ye will see if ye have any reason to cry out against prayer.” Such words as these, from such a woman, one would think might have fully convinced them; but instead of that, it only irritated them the more. They assured her that she should have no absolution till she promised them to desist from prayer. She said that depended not on her, and that Christ is master of what He communicates to His creatures, and of doing with it what He pleases. They refused her absolution; and after railing at a good tailor, who served God with his whole heart, they ordered all the books without exception, which treated on prayer to be brought to them. They burned them with their own hands in the public square. They were very much elated with their performance; but all the town presently arose in an uproar. The principal men went to the Bishop of Geneva, and complained to him of the scandals of these new missionaries, so different from the others. Speaking of Father La Combe, who had been there before them on his mission, they said that these seemed as if they were sent to destroy all the good he had done. The bishop was forced to come himself to that town, and there to mount the pulpit, protesting that he had no share in it, and that these fathers had pushed their zeal too far. The friars, on the other side declared, they had done all they did, pursuant to the orders given them.

There were also at Tonon young women who had retired together, being poor villagers, the better to earn their livelihood and to serve God. One of them read from time to time, while the others were at work, and not one went out without asking leave of the eldest. They wove ribbands, or spun, the strong supporting the weak. They separated these poor girls, and others beside them, in several villages, and drove them out of the church.

It was the friars of the very order whom our Lord made use of to establish prayer in (I know not how) many places. Into the places where they went, they carried a hundred times more books of prayer than those which their brethren had burned. The hand of God appeared to me wonderfully in these things.

One day when I was sick, a brother who had skill in curing diseases, came for a charitable collection, but hearing I was ill, came in to see me, and gave me medicines proper for my disorder. We entered into a conversation which revived in him the love he had for God, which he acknowledged had been too much stifled by his occupations. I made him comprehend that there was no employment which should hinder him from loving God, and from being occupied within himself. He readily believed me, as he already had a good share of piety, and of an interior disposition. Our Lord conferred on him many favors, and gave him to be one of my true children.

I saw at this time, or rather experienced the ground on which God rejects sinners from His bosom. All the cause of God’s rejection is in the will of the sinner. If that will submits, how horrible soever he be, God purifies him in his love, and receives him into his grace; but while that will rebels, the rejection continues. For want of ability seconding his inclination, he should not commit the sin he is inclined to, yet he never can be admitted into grace till the cause ceases, which is this wrong will, rebellious to the divine law. If that once submits, God then totally removes the effects of sin, which stain the soul, by washing away the defilements which he has contracted. If that sinner dies in the time that his will is rebellious and turned toward sin, as death fixes forever the disposition of the soul, and the cause of its impurity is ever subsisting, such soul can never be received into God. Its rejection must be eternal, as there is such an absolute opposition between essential purity and essential impurity. And as this soul, from its own nature necessarily tends to its own center, it is continually rejected of the Lord, by reason of its impurity, subsisting not only in the effects, but in their cause. It is the same way in this life. This cause, so long as it subsists, absolutely hinders the grace of God from operating in the soul. But if the sinner comes to die truly penitent, then the cause, which is the wrong will, being taken away, there remains only the effect or impurity caused by it. He is then in a condition to be purified. God of his infinite mercy has provided a laver of love and of justice, a painful laver indeed, to purify this soul. And as the defilement is greater or less, so is the pain; but when the cause is utterly taken away, the pain entirely ceases. Souls, are received into grace, as soon as the cause of sin ceases; but they do not pass into the Lord Himself, till all its effects are washed away. If they have not courage to let Him, in His own way and will, thoroughly cleanse and purify them, they never enter into the pure divinity in this life.

The Lord incessantly solicits this will to cease to be rebellious, and spares nothing on His side for this good end. The will is free, yet grace follows it still. As soon as the will ceases to rebel, it finds grace at the door, ready to introduce its unspeakable benefits. O, the goodness of the Lord and baseness of the sinner, each of them amazing when clearly seen!

Before I arrived at Grenoble, the lady, my friend, saw in a dream that our Lord gave me an infinite number of children all uniformly clad, bearing on their habits the marks of candor and innocence. She thought I was coming to take care of the children of the hospital. But as soon as she told me, I discerned that it was not that which the dream meant; but that our Lord would give me, by a spiritual fruitfulness, a great number of children; that they would not be my true children, but in simplicity, candor and innocence. So great an aversion I have to artifice and disguise.