The Life of the Venerable Mother Mary of the Incarnation Part 5

It was not long before her superiors had an opportunity of testing her virtue, and satisfying themselves that it was genuine. She had been for years accustomed, as we have seen, to the severest rigours of corporal mortification, but, having now embraced community life, in which singularities even in devotion are inadmissible, it had become necessary to restrict her penances to those in ordinary practice. To persons unacquainted with her spirit, the question may naturally have occurred, whether it would cost her much thus to alter the whole tenor of her external life, and submit unconditionally to the rule in the matter of austerities, as of all else. But those who knew her well could have predicted, that as attachment to her own will and judgment had never mingled, however slightly, with her penitential works, she would renounce them, in compliance with the Divine will, as readily as she had embraced them from the same motive--and so it was.

Knowing that the sacrifice of obedience is more acceptable to G.o.d than the sacrifice of victims, she at once submitted, not only without a remonstrance or a hesitation, but even without a thought or a feeling contrary to the will of her superiors, thus early establishing her religious perfection on the solid virtues of humility and obedience, its only secure foundation. A great love for common life became henceforth one of the marked characteristics of her spirit as a religious, and, except either by the actual direction, or with the immediate sanction of authority, she never to the end of life departed from its rules. In her later instructions, she remarks, that in good works of our own selection, there is generally a mingling of the human spirit, and, therefore, a proportionate deficiency of the Spirit of G.o.d, whereas in the observance of the established ordinances of religious life, there is no room for the intrusion of the human spirit, seeing that the will is not free to choose between them, but must simply submit to each and all without distinction.

Although in every respect so superior to her sister novices, she took her place among them with a sweet, child-like simplicity that charmed and edified all who witnessed it. Forgetting her age, her talents, her experience, her profound knowledge of the spiritual life, and her extraordinary communications with G.o.d, she conversed with, and accommodated herself to the youngest sisters as if she had really been the least, and the most ignorant of them all. It was her delight to apply to them for information regarding the practices and ceremonies of religion; she was always pleased and grateful when they taught her something new, and ever ready to admit her ignorance and apologise for her mistakes. It was but natural that her mature years and her reputation for sanct.i.ty should have elicited a certain degree of deference from her youthful companions, but nothing confused her more than any external manifestation of the feeling. The more her sisters would have distinguished her, the more she tried to pa.s.s unnoticed in the crowd, and far from considering herself an example to the others, she was never tired of admiring their spirit of self-denial and exact.i.tude to regular observance, which she looked on as a lesson to herself. She made it her especial study to carry out even the least direction public or private, of her mistress of novices, the perfection of the accompanying interior spirit elevating these trivial acts to the height of sublime virtue.

While her external life exhibited in every feature a living model of that beautiful work of grace, a perfect novice, her heart was filled with so deep a joy, that it almost seemed to her as if no trouble could reach her more; no storm ever break on the peaceful haven to which the hand of G.o.d had at last guided her. But it was not so; the cross was her portion, and even now, its shadow flung itself across the sunbeams.

It happened that after giving her up so bravely, her little son repented of his heroism, instigated to rebellion by various persons who persuaded him that he had done a very foolish thing in permitting his mother to become a nun, and that he ought to go boldly to the monastery, and demand her restoration, an advice which he was not slow to adopt. The new building being at that time in progress, his plan was much facilitated, for the doors were left open for the workmen, and thus he easily managed to enter the otherwise inaccessible inclosure, making his way, now to the choir, now to the refectory, now to the parlour grate, and everywhere announcing his presence by the plaintive cry, "Give me back my mother!

Give me back my mother!" She tried to appease his childish grief by little presents given her for the purpose, but the tempest was allayed for the moment, only to burst out afresh with renewed vigour. Once a relative of hers wrote some pathetic verses on the desolate condition of the forsaken child, and gave them to him to present to his mother; she read them with exterior composure, but every word pierced her heart. His companions, who loved and pitied him, determined at last to take the law into their own hands. "It is because you have no mother," they said, "that you are deprived of the indulgences and gratifications which we enjoy, but come with us to the convent, and we shall make such a terrible noise, that they will be forced to give you back yours. We shall insist on getting her, even if we have to break down the doors." Forthwith the self-const.i.tuted champions formed in battle array, and armed, some with sticks and some with stones, they proceeded to besiege the monastery, if not strictly according to the rules of war, at least with resolute hearts determined never to yield until the fortress had surrendered. Many of the spectators laughed as the belligerents pa.s.sed along; many more looked grave and applauded the children's spirit. Great was the clamour when the little army reached the monastery, but the inmates were not left long in ignorance of the object of the invasion, for high above the din and uproar rose the familiar cry of a now well-known voice, "Give me back my mother!" For once, that much tried mother's courage almost faltered.

Immovable in her own resolution to make her sacrifice to G.o.d at the expense of every feeling of nature, she feared that the forbearance of the sisters must be by this time exhausted, and that rather than submit to continual disturbance from her son, they would recommend her to return to the world, and resume the care of him, which she says would have been very reasonable on their part, but an inexpressible trial to her. We are not told by what arguments the doughty warriors were induced to abandon the siege; all we know is that the fortress surrendered neither itself nor its saintly inmate, whom our Lord Himself soon after consoled and fortified by an interior a.s.surance that notwithstanding all obstacles, she would make her religions profession in this house.

Her troubles about the child were not yet, however, at an end. Before her entrance to the convent he had been remarkably good and docile, but now, so completely had his temper been soured by the irritating remarks of injudicious advisers, that he had grown idle, self-willed and absolutely reckless. This was the worst pang of all; she dreaded more than any other misfortune, that of his offending G.o.d; the news of his death would have been a light sorrow in comparison. To avert this greatest of evils, she offered herself as a victim to the Almighty, consenting to endure any suffering it might please Him to inflict, provided only her boy were preserved from sin. The contract was ratified in heaven, and it bore its fruits on earth; fruits of sorrow to the mother, of future sanctification to the son. Some time after, at the request of the Archbishop of Tours the Jesuits agreed to take charge of the child, and removed him to their College at Rennes. Those who had most severely censured his mother, now altered their opinion, and declared that in the step she had taken, she had but obeyed the voice of G.o.d.

About two months after her entrance to the novitiate, Marie Guyart was admitted to another of those supernatural communications, which the Almighty seemed to delight in imparting to her pure and humble soul. It was a third vision of the most adorable Trinity, differing from the two preceding in this, that while in the first, she had been illuminated as to the nature of the mystery and in the second, closely united in heart to the Word, in this, her soul was chosen as the abode and possession of the three Divine Persons, in highest fulfilment of the promise of Christ, "If any man love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him" (St. John xiv.

23). It was the greatest favour she had yet received, as our Lord was pleased to signify to her. While it elevated her to new heights of love for a G.o.d of such infinite condescension, it lowered her, as did all similar graces to deeper depths of self-contempt and interior annihilation, with an increased desire to prove her love for her Divine Benefactor by suffering for Him ever more and more. A few days after this ecstasy, she received the holy habit, and with it, the now well-known and widely revered name of Mary of the Incarnation.

CHAPTER II.

INFUSED KNOWLEDGE OF SCRIPTURE.--INTERIOR SUFFERINGS.--RELIGIOUS PROFESSION.--NEW TRIALS FROM HER SON.

So great was the joy of the fervent novice at finding herself clad in the livery of her Divine Master, that she tells us she at first sometimes instinctively touched her veil to make sure that her happiness was no delusive dream. Proportioned to her grat.i.tude, was her fidelity to her heavenly Spouse. The only change observable in her after she had received the habit, was a daily progress in the perfection of which she was destined to be so bright a model to religious persons. Her virtues she could not conceal for they betrayed themselves by their own sweet fragrance. Neither could her humility altogether hide certain supernatural privileges, granted her perhaps as much for the benefit and comfort of others, as for her own advantage. Among these were an infused knowledge of Holy Scripture, the capability of understanding it in Latin without previous study of the language, and a singular facility for speaking on spiritual subjects. So familiar was she with the Scripture, that its words of life seemed to occur to her quite naturally on all occasions. Whether her object was to lighten the burden of the suffering, or to brighten the joy of the happy, she was never at a loss for some appropriate sentence whereby to recall the thought of Him who is the only true Comforter of our sorrows, as well as the only unfailing Source of our bliss. It was in prayer, not by study, that she acquired her truly wonderful acquaintance with the Sacred Writings. In the fulness of the light imparted by the Divine Instructor, she was enabled to penetrate so far beyond the literal meaning, alone apparent to ordinary readers of the inspired words, that she sometimes feared lest the abundance of knowledge should lead to curious speculations of the understanding, and that her union with G.o.d in simplicity of soul, might in consequence be even slightly impeded,--but the dread of such a danger was necessarily a security against it. She had a very particular devotion to the Divine Office, and in her trials of interior desolation, sometimes found in the chanting of the Psalms, a relief and consolation which no other exercise could impart. Very truly might she have exclaimed with the Psalmist, "How sweet are Thy words to my palate! more than honey to my mouth. O how have I loved Thy law, O Lord!" (cxviii. 103, 97).

A sister novice once asked her to explain the pa.s.sage of the Canticles, "Let him kiss me with the kiss of his mouth," which she had happened to meet in her prayer-book. Their mistress was present, and to mortify her, as she declared, ordered her to take a chair and proceed. No sooner had she commenced, as desired, than her subject transported her as it were out of herself. A torrent of sacred eloquence flowed from her heart to her lips. She spoke with a fluency than amazed her hearers, and at the same time, with an unction that penetrated, and a charm that fascinated them. Suddenly she stopped, as if the remainder of the effusion were meant to be reserved for the ear of her Lord alone. Her sisters dared not interrupt the colloquy, which only the angels were privileged to hear.

But this ray from Thabor, served as usual but to light her back to her ordinary abiding place on Calvary. Again her soul was plunged into an apparently fathomless abyss of desolation, and inundated as by a deluge of temptations; temptations to despair and blasphemy; temptations to pride and vanity; temptations against faith, against charity, against obedience, and against the angelic virtue,--sometimes a.s.sailing her one by one, sometimes overwhelming her all at once. She was in constant apprehension of having consented to the enemy's most extravagant and most impious suggestions. The pa.s.sing comfort which she derived from her director's counsels, was counteracted by the after dread of having deceived him. Even this, her only sensible succour, was taken from her when she seemed to need it most, Dom Raymond of St. Bernard, who had helped her through so many difficulties; being appointed Superior of his Order, and obliged in consequence to change his residence. The spiritual guide into whose hands she nest fell, increased her perplexities by a.s.suring her that she had hitherto been ill-advised, and p.r.o.nouncing her heavenly favours delusions. Finally, as the climax to her trials, she seemed to have lost trust in the superintendence of Providence, that strong anchor of the troubled soul. It was the most painful form in which despair had yet a.s.sailed her, and as an apparent encroachment on one of the attributes of G.o.d, the supreme Object of her love, it caused her intense affliction.

If she could but have bathed her soul in the dew of Divine consolation at prayer, how much it would have refreshed her! But she seemed to feel only a loathing for the things of G.o.d; meditation, in particular, had become her torture, for it appeared as if there especially, the torrent of temptation was let loose. Her understanding was obscured, her memory for spiritual things weakened, her imagination troubled, her heart sad.

From the constant strain on. her mind, and the unceasing struggle to do violence to nature, she contracted an habitual headache which added to the difficulty of her external duties, yet through all her multiplied troubles, she never lost either the view of G.o.d's presence, or her interior peace; she never formed a desire for the diminution of her crosses, nor ever omitted any observance of rule, and so admirable was her self-control, that only the Mother Superior and her director were aware of her state of mental anguish. Her one only aim was to maintain her patience; to avoid every deliberate imperfection, and to conform to the will of G.o.d even without the sensible support of knowing that she did so. The terrible interior trial lasted for more than two years almost without intermission, and then the Divine Consoler of the afflicted came Himself to her aid. As she prayed before the Blessed Sacrament with entire abandonment of her will to the will of G.o.d, she seemed interiorly to hear the words, "They that sow in tears shall reap in joy" (Ps. cxxv.

5). She had never before, she says, understood the whole import of those words, although in the daily habit of repeating them in choir, bat now they struck her with their full force, revealing to her for the first time, hitherto hidden springs of encouragement and consolation.

The cross was not removed, it is true, but a great increase of esteem and love for it was imparted to her. Thus strengthened, she embraced it with her whole heart, satisfied to bear it to the last moment of existence, if thus she could at last attain the eternal joy to which those blessed words pointed, as to a star of hope illumining the close of life's long path of tears. The cross was not removed, but it was so far lightened by her love for it, that in her renewed courage she could say with heart, as with lips, "Thy yoke, O Lord, is sweet, and Thy burden light!" "I am not tired of suffering, my G.o.d! I am not tired of suffering!"

As the time for p.r.o.nouncing her vows drew near, she fully expected that her sisters would reject her, on account of her numerous imaginary disqualifications, but conscious only of possessing in her a treasure of virtue, and a precious gift from heaven, they gladly admitted her to holy Profession on the 25th of January, 1633: she was then in the thirty-third year of her age. On the eve, her interior sufferings vanished as if by magic, giving place to indescribable raptures of Divine love and heavenly sweetness. After the ceremony, she retired to her cell to give vent un.o.bserved to the ecstasies of her joy and grat.i.tude, and there it was revealed to her, that henceforth she must incessantly fly in G.o.d's presence on the six wings of her three vows, and of the virtues of faith, hope and love. This respite from the cross is compared by one of the writers of her life, to the clearing of the sky between two storms; it lasted but eight days, and then the tempest burst forth afresh and with redoubled violence. She might perhaps have doubted the reality of her vanished joy, had it not left a substantial trace in her renewed ardour for the cross, and her heightened aspiration after the perfection of utter detachment from self and every creature.

The sermons of the following Lent were preached in the cathedral of Tours by a Jesuit of great eminence, Father George de la Haye, with whose saintly and enlightened spirit the Ursulines were well acquainted, from his frequent exhortations to themselves. Full of compa.s.sion, for the prolonged sufferings of Sister Mary of the Incarnation, the Mother Superior was inspired by her own charity to procure her an opportunity of conferring with this experienced director. Before forming a conclusive judgment on her state, he required to see a written account of the graces she had received through life, and of the manner of her correspondence with them. The humble servant of G.o.d consented to prepare it, on condition that she should at the same time be allowed to write a confession of all her sins and imperfections. Such was the origin of the first account of her life by herself, so frequently referred to in these pages. After mature consideration of the doc.u.ment, and fervent prayer for the light of heaven, the Father a.s.sured her unhesitatingly that her method of prayer had been inspired by G.o.d, and that she had all along been guided by His Spirit alone, a decision which filled her soul with indescribable peace. Shortly afterwards, her interior trials were instantaneously and totally removed.

Summing up the advantages of these at a later period, she says that they are a source of self-knowledge and a stimulus to self-correction;--that in the abundance of spiritual consolation, the soul is carried on by an ardour which she mistakes for virtue, whereas, when the inferior part is deprived of all sensible succour, she discovers that she is full of human life and feeling, which she must begin at last in real earnest to mortify and crush. Viewing interior suffering in this light, she conceived so great a love for it, that if permitted to choose between spiritual enjoyment, and her multiplied most bitter crosses, she tells us she would have selected the cross.

Shortly before her Profession, she had the great grief of hearing that in consequence of her son's recent insubordination, his removal from the college at Rennes had become inevitable. One of his aunts accordingly brought him back to Tours, where removed from the influence which had led him astray, he quickly reformed. To complete his mother's obligations to Father de la Haye, that good religious charged himself with the boy's future education, and with that object took him to Orleans, where under his own immediate direction the child continued his studies up to the cla.s.s of rhetoric. This he was sent to follow at Tours in a Jesuit college lately founded, and then Father de la Haye recalled him once more to Orleans for the completion of his course of philosophy.

CHAPTER III.

MOTHER MARY OF THE INCARNATION IS APPOINTED a.s.sISTANT MISTRESS OF NOVICES--PROPHETIC VISION OF HER VOCATION TO CANADA--SPIRITUAL MAXIMS AND INSTRUCTIONS.

In the second year after her profession, Mother Mary of the Incarnation was appointed a.s.sistant Mistress of novices, a striking proof of the high estimation in which she was held by her superiors. Much about the same time, she had the remarkable vision of her vocation for Canada, which she thus describes. "One night, after conversing familiarly with our Lord; as usual, before falling asleep, I seemed as in a dream to see a strange lady in a secular dress standing near me. Her presence surprised me extremely, as I could not imagine how she had come to my room. Taking her by the hand, I led her from the house in great haste, through a very rugged, fatiguing road, without knowing in the least where it was that I wanted to conduct her, or of course the way to our destination. We advanced steadily through multiplied obstacles, until at last we came to an inclosed s.p.a.ce, at the entrance of which stood a venerable looking man clothed in white, and resembling the ordinary representations of the Apostles. He was the guardian of the place, and motioned to us to enter, signifying by a gesture that we had no alternative but to pa.s.s through, this being the only road on our way. It was an enchanting spot; the pavement appeared to be composed of squares of white marble or alabaster, united by richly coloured bands of brilliant red; its only roof was the canopy of heaven; its greatest ornament and charm the stillness which reigned around. To the left, at some distance, was a beautiful little white marble church, with a seat on the top occupied by the Blessed Virgin holding her Divine Infant. From the eminence on which we stood, we could see a vast region beneath, thickly interspersed with mountains and valleys, and covered with a heavy mist in every part except one, the site of a small church. The Mother of G.o.d was gazing fixedly at this desolate land to which there was access only through one rough narrow path; she looked as immovable as the marble on which she was seated. I relinquished the hand of my companion to hasten to her, stretching out my arms eagerly towards her. Her back was to me, but I could see that as I approached, she bent to her Divine Child, to whom, without speaking, she communicated something important. I felt as if she were directing his attention to this poor, forsaken country and to me, and I longed to attract her notice. Then with ravishing grace, she turned to me, and sweetly smiling, embraced me in silence. A second and a third time, she repeated the same movements, filling my soul at each new embrace with an unction which no words can describe. She looked about sixteen years of age. I could never depict the enchanting beauty and sweetness of her countenance. My companion was standing at the distance of two or three steps, as if preparing to descend to the forlorn-looking land, and from where she stood, she had a side view of the Blessed Virgin. I awoke with an impression of extraordinary peace which lasted some days, but the vision was yet a mystery whose meaning I could not divine."

A grand work of zeal lay before the Mother, but until it should please G.o.d to reveal His future designs, her aim was to acquit herself perfectly of the duties a.s.signed her by providence in the present moment. The most important of these was to form the novices to religious life by conferences on its spirit and its obligations, and at the same time to prepare them for the special function of the Ursuline inst.i.tute, by instructions on the Christian doctrine. She had a natural facility for expressing her thoughts on every subject, but when spiritual things were her theme, she surpa.s.sed herself, her abundant and most appropriate quotations from Scripture adding immeasurably to the weight of her words.

Her talent for writing on pious subjects equalled her facility for speaking of them. It was while second Mistress of novices, that she composed her catechism, one of the most complete works of its kind, combining, with admirable dogmatic instructions, equally valuable practical lessons of conduct.

Habitually, the Mother of the Incarnation spoke little, and when obliged to break silence, never used many words. This habit which she had contracted in the world, she retained all her life, perfecting it more and more as she advanced in sanct.i.ty. Her words, though few in number, were comprehensive in meaning, as may be seen in the following specimens of the maxims which she most frequently inculcated.

"A soul," she said, "which would follow her call to the perfection of the spiritual life, must prepare first to pa.s.s, gradually through spiritual death with all its varied and prolonged agonies. Those who have not endured the ordeal, can scarcely calculate the degree of interior crucifixion, or, the amount of self-abandonment required."

"Many desire, and would gladly accept the gift of prayer, but few aim at, and labour for the spirit of humility and self-abnegation, without which there can be no true spirit of prayer or recollection. Devotion unsustained by mortification is of a doubtful character."

"Mortification and prayer cannot be separated. They have a close connection, and are a mutual support."

"The gift of prayer and fervent devotion is not for the great talker; it is impossible that the heart and lips should be uselessly occupied with creatures, and at the same time employed with G.o.d."

"Interior purity is an essential condition for Divine union. As the sea casts out corrupted matter, so G.o.d, the infinite Ocean of perfection, rejects souls dead in sin, uniting Himself only to those who live by grace and resemble Him in purity."

"There is no greater obstacle to the progress of the soul than curious speculations in prayer, and the desire to know more than G.o.d intends. We may exceed in the desire of knowledge, but never in the desire of love."

"The most sublime life is that which combines the external practice of the virtues of the Gospel, with interior familiarity with G.o.d."

"We make G.o.d our debtor, if I may say so, when we cast ourselves into His arms with child-like confidence. We should lose ourselves lovingly in Him, for although it is true that we are nothing, while He is all, we shall for that reason be more easily and more happily lost in Him."

"The Eternal Father has made known to a certain soul that whatever she asks of Him through the most Sacred Heart of His Son, He will grant her."

Every day we must begin anew to love G.o.d, persuaded that the day before we did not love Him truly; seeing only defects in the past, and work to do in the present and future."

"I cannot imagine," she would sometimes say, "how a soul can seek her pleasure in intercourse with creatures, when she can at all times converse with the ever-present Creator. I wonder," she remarked on other occasions, "how, having G.o.d for our Father, we are not always perfectly contented. The reason is that we are too much occupied about ourselves."

"Even to the end of life the holiest souls experience the a.s.saults, of corrupt nature, which furnish a constant occasion of interior humiliation."

"The practical experience of our weakness is the true teacher of contempt of self and compa.s.sion for others."

"The nearer the soul approaches to G.o.d, the more clearly she sees her nothingness."

"I cannot understand," she said, "how a religious soul who desires to love G.o.d and to be loved by Him, can fail in obedience or find a difficulty in it, knowing as she does that it is the certain means of fulfilling the will of G.o.d."

"There is no shorter road to the perfection of the interior life, than the universal retrenchment of all reflections, not only on annoying subjects, but even on such as do not lead to G.o.d and the practice of virtue."

"The effect of over-eagerness to finish one action, in order to hasten to another, is that both are done imperfectly."

"Our afflictions are not chance accidents, but graces from G.o.d, to detach us from creatures, and unite us to Himself."

"It seems strange that we rebel against trials, since everything that G.o.d sends is good and desirable?"

"Resignation in suffering is a mark that the soul is near to G.o.d and His mercies."