great is thy sorrow, yet not as that of another Martyr-Mother, whose story of anguish thou knowest well. It was at the foot of the cross that she bade adieu to her Son; there, too, must thou bravely stand by her side to say farewell to thine. The virtue of the cross will strengthen thee as it strengthened her; and when thy sacrifice is accomplished, thou wilt find a balm for thy wounded heart by uniting it to the broken heart of Jesus on the cross, and of Mary standing in its shade.

Summoning the boy to her side, she said, "My son, I have a great secret to tell you. I have hitherto concealed it, because you were not old enough to understand its importance, but now that you are becoming more sensible, and that I am on the point of taking the step to which this great secret refers, I can no longer hesitate to confide it to you. When your father was taken from us, G.o.d immediately inspired me with the resolution of forsaking the world and embracing the religious life. I could not carry out this intention at once, for you were too young to dispense with my care, but now that this is no longer the case, I must follow the call of G.o.d without farther delay. I might have gone away without forewarning you, for when salvation is in question, as in the present instance, G.o.d's command must absolutely be obeyed, but to spare you a painful shock, I determined to tell you my plans, and ask your consent to their accomplishment. G.o.d wishes this parting, my son, and if we love Him we must wish it too. If this separation afflicts you, think of the great honour which the Almighty does me in calling me to His service. Remember too what a happiness it will be for you to know henceforth that your mother is occupied day and night in praying for your salvation. This being so, will you not give me leave to obey G.o.d, who commands me to go away?"

Awed and bewildered by the solemnity of the address, the child could only say, "But I shall never see you again?"

"Not so, my son," replied the courageous mother; "on the contrary, you will see me whenever you like; I am only going to the Ursulines, who you know live quite close, and you can come to me there as often as you please."

"In that case," he said, "I am satisfied."

An oppressive weight seemed to have been taken from the mother's heart; now she could breathe freely. "I should have found it very hard to part from you, my child," she said, "if you had refused, because I do not like to give you pain, but as you are contented, I shall leave you tranquilly in the hands of G.o.d. I bequeath to you no worldly wealth, for as the Lord is my inheritance, so do I desire that He should be yours. If you fear and love Him, you will be rich enough. I entrust you to a heavenly Mother who will amply make up to you for my loss, for her power to serve you is far greater than mine. Love that dear Mother, the Blessed Virgin Mary; be faithful to her; call on her as your Mother; turn to her in all your wants, reminding her that you are her child, and that she is bound to take care of your interests, and be sure that she will never forsake you.

I have placed you in the charge of my sister, who has promised me to love you and watch over you. Show her always the same affection and respect as you have shown me. Serve G.o.d faithfully; keep his commandments; love Him, and He will love you and provide for you in whatever position you may be placed. Adieu, my son." Then she directed him to kneel at her feet, and repressing every appearance of emotion, calmly made the sign of the cross on his forehead, and gave him her solemn blessing. It was the last caress and the last farewell of this heroic woman to her only child; henceforth he was to be the child of providence, and she was to be as if his mother no more. G.o.d, jealous of her undivided love, would admit no rival in her heart; over that, He designed to reign sole Sovereign.

This most painful scene over, the remaining trials seemed easy to bear.

She bade adieu to her weeping relatives, and even to her aged father, without betraying a symptom of the agony which rent her soul, and then, on the 25th of January, the feast of the conversion of St. Paul, in the year 1631, she left her sister's house, accompanied by numerous friends.

The little procession was headed by her niece whom she had asked to precede her with a crucifix, the standard which she had ever so faithfully followed, and to which she was now proving the truth of her allegiance by the severing of every human tie, and the sacrifice of every human feeling. At her side walked her little son, silent and tearful, but quiet and resigned. She alone of the whole party manifested no agitation; her step was firm; her demeanour calm, her countenance beaming as if with light from heaven. Yet the superhuman victory was not achieved without mortal anguish; every tear of the weeping child at her side made her heart bleed afresh; every sob seemed to lacerate her soul, but she says, in alluding afterwards to her emotions on the occasion, "Much as I loved my son, I loved my G.o.d far more."

At the door of the monastery, she smilingly repeated her farewell to the child and the rest of the party, and a moment after, was joyfully and lovingly welcomed by the Mother Superior of the Ursuline Convent.

CHAPTER IX.

SAINT ANGELA AND THE URSULINES.

It was in the sixteenth century that the Ursuline Order took its rise.

The epoch was one peculiarly disastrous in the Church's history. Luther's heresy was working evil on a gigantic scale. It had spread from nation to nation with the rapidity of a pestilential contagion, blighting with its deadly venom all it touched, and everywhere marking its progress by a wide track of spiritual ruin and desolation, as well as of political anarchy and social disorganization. Each new success of its unholy work, necessarily inflicted a new pang on the heart of the sorrowing Spouse of Christ. Day after day, she had to weep afresh over some new profanation of her sanctuaries, some new desertion of her faithless children, some aggravated treason against her G.o.d. Nor was it only the ravages of heresy that she had to lament, but perhaps still more, the disloyalty of too many among her still nominal adherents. While a vast number of her disciples revolted openly against her authority, others who recognised it in words, rejected it in practice. Where the light of faith had not been utterly extinguished, the fire of charity had but too often cooled. The lower cla.s.ses were ignorant, the better instructed careless; both more or less indifferent. Worse than all, the very guardians of the fold had in too many instances proved false to their sacred trust, so intent on the advancement of their own worldly interests, as to concern themselves very little for the protection of their perishing flocks. The ever spreading torrent of corruption and infidelity, looked, as though in its fully gathered strength, it might one day inundate the world. Where could an efficacious barrier be found to its farther progress? The question was a momentous one, involving the honour even of Him who had given His life- blood to purchase the very souls of whom Satan was thus making an easy prey. All unknown to each other, two faithful children of the mourning Mother were just then occupied in studying the grand problem, and both succeeded in discovering the solution. Yet a few years, and they would give the world the practical result of their researches in the inst.i.tution of their respective Orders, the Jesuits and the Ursulines.

With the latter, the name of the Mother Mary of the Incarnation is so closely interwoven, that a few words on the rise and progress of the Order, naturally find a place in her biography.

Saint Angela Merici, the Foundress of the Ursulines, was born on the 2lst of March, 1474, therefore was considerably advanced in life when Luther took up arms against the Church. Dezenzano, her birth-place, stands on the south-west bank of the picturesque Lago di Garda in the Venetian States, about seventeen miles from Brescia. It is ever the saints whom G.o.d employs to do His work, and in the present instance, neither the work nor the instrument was to be an exception to the rule. Angela entered on the path of sanct.i.ty almost at the same time as on the path of life, and as she advanced in years, kept ever redoubling her pace, until at last she may be said to have flown, rather than walked along the blessed way.

From her earliest days she evinced a dread of sin, a love of prayer and solitude, and an inclination for the severities of penance, very unusual in children. Ever cherishing a supreme, absorbing desire to live for G.o.d alone, she perpetually added fuel to the heavenly fire by frequent communion, prolonged prayer before the Blessed Sacrament, and similar holy practices, unhappily at that time but little observed. After her admission to the Third Order of St. Francis, she placed so little limit to her austerities, that she might with strict truth have been called a living victim of perpetual penance. Her life became one almost unbroken fast, and she was often known to pa.s.s a week at a time without any other food than the heavenly manna of daily communion. To such perfection did she carry her spirit of poverty, that after making the simple vow in the Third Order, she would live only on alms, taking her rest on a mat or a bundle of f.a.ggots, with a stone for her pillow. Thus, as years went on, her ever increasing beauty of Soul, seemed even more than her remarkable external attractions, to give literal significance to her name,--Angela, the Angel.

But her personal sanctification, although her first, was not her only aim. G.o.d had called her to work for other souls as well as her own, and her apostolic vocation began early to a.s.sert itself. The deplorable decay of faith and piety among nominal Christians of her day, weighed heavily on her heart. Not content with simply lamenting the growing evil, she longed for the power to check it. But how could she? How could a feeble woman arrest an impetuous torrent? Again and again she asked herself the question, and again and again, clearer than the heaven's light, came the answer;--if the vices of the adult generation were traceable in a great degree to the want of early Christian training--as who could doubt?--was it not manifest that the only check to the transmission of its irreligious spirit, was the careful education of the young? Yes; let the ignorant be taught, and little by little G.o.d's work would be done.

Success might at first be small, but it would be certain. Each mind enlightened, would be a heart converted, and even one was worth labouring for. The single child trained to piety, would at a future day become a religious mother, capable of imparting to her own family the holy impressions which she had herself received; the circle of good would go on extending for ever, and only G.o.d could see its final limits. Thus Angela reasoned, and without delay she determined to carry out her conclusions.

It was about her twenty-first year that she began her labour of zeal and love, by a.s.sembling the little children of Dezenzano for catechism, and instructing a vast number of adults in the Christian doctrine. Her a.s.sistants were four in number, and like herself members of the Third Order of St. Francis. It was but a diminutive plant that sprang at first from the seed then deposited in the garden of G.o.d, but the blessing of the Most High rested on the feeble seedling, and in that divine sunshine it throve and grew, until at last it expanded into a great tree, of which the historian Time can tell no tale, save that although ages and storms have pa.s.sed over it, its heart is fresh, its growth is steady, and its roots are firm to-day, as in the early years, when sown by the hand, and fostered by the care of Angela, it gave its young promise of luxuriance and stability. Though she did not live to witness the full realization of that promise, she was permitted to foresee its accomplishment in a celestial vision granted her much about the period of the opening of her apostolate at Dezenzano. One day, while praying with great earnestness for Divine guidance, a high ladder, like that shown to Jacob, suddenly appeared before her. One end of it rested on the ground, the other touched the heavens. Down this ladder, a resplendent band of virgins slowly descended, moving two and two with perfectly regularity, and accompanied by angels. Their number was very great; their garments were rich; their crowns were studded with gems of wondrous beauty, and they sang a sweet canticle, to which their angelic guardians responded in choir. Overwhelmed with astonishment, she looked and listened, utterly unable to comprehend the mystery. At last she recognised in the procession a beloved companion recently deceased, who told her to take courage, for that she was the instrument chosen by the Almighty to establish at Brescia a society of virgins similar to those she then beheld. The revelation was too convincing to leave room for doubt, yet so profound was the saint's humility, so deep her sense of her own unworthiness and incapacity, that she permitted full forty year to pa.s.s without taking any decided measures for its accomplishment. The vision, however, served to add new fire to her zeal for the Divine honour, and to intensify her already ardent love for her neighbour. She became absolutely indefatigable in her efforts for the diffusion of religious instruction, the reconciliation of enemies, the consolation of the afflicted, and the conversion of sinners, sparing neither time, fatigue, nor even frequent journeys in furtherance of these and similar objects of charity; working among the poor from preference, but never refusing her help to those also of the better cla.s.s who sought it. But holy and profitable as was the work at Dezenzano, she knew all along that it was only preparatory to the greater work at Brescia. "Take courage, Angela,"

said the prophecy, "for thou shall found a company of virgins such as these at Brescia." The prediction was explicit as to her future destiny, but vague as to the period of fulfilment. To that there might be still, as there had already been, a long delay, but she believed that in His own time, the Almighty would provide for its accomplishment, and for that time she waited tranquilly, devoting herself meanwhile to her humble labours at Dezenzano as entirely as if she had not known full well that Dezenzano was not her ultimate destination. And in His own time G.o.d did interpose. By means apparently the most simple and natural, his ever- watchful Providence prepared the way at last for her removal to Brescia, using as its instruments, two distinguished inhabitants of that city, whose names her historians have handed down to us, Jerom Patengola and his virtuous consort Catherine. It happened that this pious couple had some years before become acquainted with Saint Angela, in one of their annual visits to their large estates near Dezenzano, and finding the intimacy highly conducive to their spiritual interests, they had cultivated it a.s.siduously. In 1516, it pleased G.o.d to deprive them in rapid succession of their only children, two daughters, in whom their hearts and earthly hopes were centred. In the excess of their anguish, they turned for comfort to their saintly friend, beseeching her to come to them without delay. They had been kind benefactors to her little society, grat.i.tude therefore, as well as charity, pleaded their cause with her sisters and her spiritual advisers, who all agreed that such claims were irresistible. Looking on the decision as a manifestation of the Divine will, she accordingly left Dezenzano where for twenty years she had pursued her mission of love, and proceeded to Brescia, the city of the promise, having first secured that the work at Dezenzano should be continued by her sisters whom she intended to rejoin as soon as possible.

Her visit to Brescia proved a source not only of immense consolation to her sorrowing friends, but of spiritual benefit to the whole city. To win all to G.o.d by prayer, instruction, and example, was still as ever, the aim of her life. Attracted by the reputation of her sanct.i.ty, as well as of her natural abilities and supernatural enlightenment, persons of every rank came to her for advice, and all withdrew benefited by her counsels, filled with admiration of her wisdom, and edified by her equally striking charity, sweetness and humility. It was about this period that she received an infused knowledge of Latin, which she could understand, speak and translate without having learned it; also of the holy Scriptures, on the most difficult pa.s.sages of which she could comment with wonderful ease and unction.

Her original intention had been, as we have seen, to return to Dezenzano, as soon as her work of charity in Brescia was completed; she had not however been long in the latter city, when she became convinced that G.o.d willed her to remain there. The memorable vision of bygone years had a.s.suredly never at any time faded from her memory; it must on the contrary have formed the constant subject of her communications with G.o.d, but after her removal to Brescia, it pursued her with an almost painful persistence. Not once only, but continuously, uninterruptedly, it stood before her in all the distinctness of its first vivid colouring, and all the minuteness of its smallest details, so that whatever her occupations, alone or conversing with others, in the church and in her room, at all times and in all places, she seemed ever to see the mysterious ladder with its glorious throng of gem-crowned virgins and dazzling angels; she seemed ever to hear the words of the yet unrealized promise, "Take courage, Angela, for thou shalt found a company of virgins like to these at Brescia." Concluding at last that this almost importunate voice from the past, must be intended as a warning to guide her movements in the present, she prayed with all the earnestness of her soul that the Almighty would manifest His designs, and enable her by His grace to carry them out most perfectly. In answer to her prayer she clearly understood that G.o.d willed her to remain at Brescia, and she accordingly established herself in a retired lodging in the town, there to continue her career of zeal and usefulness;--but many years more were to elapse before the foundation of her Order.

Pilgrimages to consecrated spots seem to have been one of her favourite practices of piety. Two years after her arrival at Brescia, she made one to the tomb of the Venerable Mother Hosanna Andrea.s.si, a religious of the Order of St. Dominick; who had lately died at Mantua in the odour of sanct.i.ty. Six years later, in 1524, her ardent love of our Divine Redeemer prompted her to undertake a journey of devotion to the Holy Land. On the way, G.o.d was pleased to test her love of the cross by a most severe affliction. Just as the vessel touched the port of Canea in the island of Candia, which she was the first to discern, she was in one instant struck with total blindness, to the inexpressible sorrow and consternation of her companions. The trial was a peculiarly painful one, and it served to display the heroism of her virtue in a clearer light than ever. She accepted it in the spirit of the saints, and refusing the kind offers of her friends to accompany her back to Italy, she completed the journey to Palestine, now attended with so much additional difficulty. In the Holy Land, she redoubled her habitual most rigorous fasts and other austerities, and as if to compensate for being denied a sight of the blessed places which she had come so far to see, she poured out her heart's love over them with a seraphic fervour which sensibly affected the spectators. On her journey homewards, her patient submission was rewarded by the recovery of her sight at the very place where she had lost it. This favour was granted her while she prayed with great devotion before a celebrated image of the Crucifixion, exposed to public veneration in one of the churches of the town. After a narrow escape from shipwreck, she reached Venice, and so strong was the impression of her sanct.i.ty produced in that city by the reports of her companion pilgrims, that she was earnestly entreated to fix her abode there, and take charge of some of its inst.i.tutions of charity. Tempting as was the offer, she resolutely declined it, for she knew that G.o.d's will called her to Brescia, where after an absence of six months, she returned, to the great joy of the inhabitants.

But before again settling down to her old manner of life in this home of her adoption, she had yet another journey of devotion to accomplish. Next to the consecrated land of Palestine, Catholic Rome had ever presented the strongest attractions to her faith and piety. She longed to pray at the shrine of the Princes of the Apostles; to kiss the soil, bedewed with their blood, and as a faithful daughter of the Church, to kneel at the feet of G.o.d's visible representative, and beg his blessing on her projected work. The publication of the great Jubilee of 1525, by Pope Clement VII., supplied a fitting opportunity of carrying out her pious wishes. In company with one of the numerous bands of pilgrims who thronged the ways, she proceeded to the holy City, and here, not only had she the consolation of receiving the benediction of his Holiness, but she was honoured by an invitation from him to remain permanently at Rome, and accept the superintendence of some of the public inst.i.tutions for the sick poor. This offer she humbly declined like that at Venice, and for the same reasons, and returning once more to Brescia, resumed her life of retirement, mortification and charity. At the end of nearly four years, she was unexpectedly compelled to leave the city once again. The Duchy of Milan was at this time pa.s.sing through a severe political crisis. It had long been the theatre of a disastrous struggle originating in the pretensions of the French Kings, Louis XII. and Francis I., to the reversion of its crown, and as a portion of the Duchy, Brescia had been more or less involved in the troubles of the times. In 1529, the date which we have reached, the war had lasted for many years, and with varied success; Louis and Francis had each in turn won and lost the prize. One Duke of Milan, Ludovico Sforza, had died a prisoner in France; another, Maximilian, had resigned his claim; a third, Francis, had fled from his dominions. In 1525, Francis I. of France had been totally defeated at Pavia by the confederate princes, at the head of whom was the Emperor Charles V., but this event had not pacified the distracted country, as might have been hoped. The victorious imperial troops continued to overrun the north of Italy, and serious apprehensions were entertained, that in the flush of success, they would lay siege to Brescia. Rather than risk a renewal of the horrors of the first siege in 1512, many of the inhabitants determined to abandon the city without delay. Among others, Angela was induced to accompany a family of her acquaintance to the neighbouring town of Cremona. Here she was visited as usual by numbers of persons of all conditions seeking advice or consolation, and among others by the fugitive Duke of Milan, Francis Sforza, who in his reverses had sought an asylum at Brescia, and thence followed the refugees to Cremona. He had already met the saint during his stay at Brescia, and her gentle counsels had materially helped him to meet his afflictions in the spirit of Christian resignation. Angela was happily instrumental to many signal conversions at Cremona, but her active career was suddenly arrested by an illness which brought her apparently to the gates of death. There seemed little human probability that so utterly exhausted a frame could resist so violent a malady, but she had yet a work to do, and ardently as she sighed for her heavenly country, her exile was to be prolonged until that work had been accomplished. Contrary to expectation, she recovered under circ.u.mstances deemed miraculous, and in thanksgiving for her wondrous restoration, made a pilgrimage in company with other devout persons to a renowned sanctuary of our Blessed Lady in the environs. On the conclusion of peace in 1530, she returned to Brescia after six months' absence.

Although in her humility and self-distrust she still shrank as much as ever from the responsibility of founding a religious Order, she could not conceal from herself that the time had come, when, for various reasons, decisive measures should no longer be deferred. Urged onwards by the counsels of her director, as well as by the voice of inspiration, she therefore determined at last to take the definite, though only preparatory step, of a.s.sembling a few companions whom she could gradually initiate in her views and form to the intended inst.i.tute. Accordingly, about the end of the year 1533, she proposed to twelve pious ladies of the town to a.s.sociate themselves with her in a life of prayer and good works, to which they readily agreed. She then explained to them the nature and object of the future foundation in which they would one day be expected to co-operate with her, at the same time suggesting the necessity of a certain course of preliminary training under her personal direction. With one accord they placed themselves wholly at the disposal of the saintly Mother, who devoted herself with all the ardour of her zeal to imbue them thoroughly with the true spirit of the holy state to which they aspired. She allowed them to reside with their families as before, but required that they should a.s.semble every day in a common oratory for prayer and instruction, and employ their time in the particular works of charity appointed at the daily meetings. These were held at first in a room given to the saint by the Canons of the Church of St. Afra; it adjoined the church, which enabled her to spend a considerable portion of the night in prayer before the Blessed Sacrament.

Being soon found too small for a general oratory, a more commodious one was subst.i.tuted through the generosity of a pious widow.

For two years more, no farther progress was made. Angela was sixty-one, and the prophetic vision of full forty years before, was but a vision still. When would it become a reality? Soon now, for our Lord Himself was about to interpose, and by mingled reproach and reproof, to conquer the irresolution of His humble servant. Condescending to appear to her in person, He reprimanded her for her hesitation, thus at once overwhelming her with regret and confusion, and dispelling every lingering shadow of doubt as to His designs. A moment's hesitation after this would have seemed too long; she commenced her preparations at once, and on the feast of St. Catherine, November 25th, 1535, just one year after the establishment of the Society of Jesus, she inaugurated the infant inst.i.tute at Brescia. On the same day, she was joined by fifteen additional members, making with the original twelve, the twenty-seven pillars on which the edifice was to rest, she being herself the foundation stone. Too humble to attach her own name to the Congregation, she decided on. giving it that of the Holy Virgin and Martyr St. Ursula, who had previously appeared to her in a celestial vision, and encouraged her to carry out her inspiration.

In the design of Saint Angela, the life of the Ursuline was to be a union of prayer and action. She was to employ nearly as much time in the functions of Mary as if belonging to the contemplative orders, and to devote herself besides to the instruction of the ignorant, and first, and before all, to the education of the young. With these, the duties forming her specific end, she was to combine the special practices now attached to the Sisters of Charity.

Considering the spiritual apathy then so generally prevalent, it was not to be expected that persons needing instruction would go far to seek it, therefore, to adapt her work to the exigencies of the ages Saint Angela decided that instead of retiring within convent walls, the members of the Society should continue to live in their own homes, whence they could more easily go in pursuit of the ignorant, and where too they would have wider opportunities of, doing good by the silent influence of example.

"In these critical times," said the holy Foundress, "let us place models of virtue in the midst of the corrupt world itself, and oppose living barriers to the ravages of heresy and the inroads of vice." The Sisters were to continue to meet at their oratory for spiritual exercises, conferences, and necessary business arrangements; their dress was to be dark in colour and plain in texture, but no particular form was made obligatory. Foreseeing the social changes which time would effect, St.

Angela with her characteristic prudence empowered the Sisters to modify the manner of life now adopted, as future circ.u.mstances might render it desirable. She arranged in detail the internal organization of the Society, and her regulations bore ample evidence to her wisdom, intelligence and heavenly enlightenment. The Rule drawn up by the holy Foundress, and accepted by the Sisters, received the unqualified approval of the Bishop of Brescia, and on the 18th of March, 1537, she was unanimously elected first Superior of the Society, notwithstanding her earnest pet.i.tion to be allowed to labour until death in the lowest rank, which she said was the only one suited to her. It is a tradition among the Ursulines, that on the eve of the election, the glorious St. Ursula again appeared to her during one of her frequent ecstasies, and consoled her by the a.s.surance that she had taken the inst.i.tution under her special patronage, that it was agreeable to G.o.d, and that it would be perpetuated from age to age, even to the end of the world. In little more than a month after its foundation, the number of the members had increased from twenty-seven to seventy-two, all filled with the spirit of their holy Mother; all inflamed with liveliest zeal for the glory of G.o.d and the salvation of their neighbour. They were to be seen teaching the ignorant, relieving the poor, visiting the prisons and hospitals, and diffusing all around the good odour of Jesus Christ, and so great was the veneration which the Society inspired, that it was usually designated as _the holy Company_. Far from opposing, the authorities both civil and ecclesiastical favoured its progress, and the highest dignitaries of the city gladly a.s.sisted at the spiritual instructions given on certain days in the oratory of Saint Angela and her Sisters.

The first great aim of the new Superior was to train her fervent novices to perfection, inspiring them with thorough detachment from the world, an ardent desire of G.o.d's glory, and a tender charity for their neighbour.

Her second object was to procure the solemn approbation of the Holy See for the Society; but this she did not live to receive, having survived the foundation only three years. In the spring of 1539 she gradually sank into a state of utter physical exhaustion, which she correctly interpreted as a certain, though not, perhaps, an immediate, forerunner of dissolution. She lingered until the commencement of the following year, when, increased debility warning her that the end could not be far distant, she summoned the leading members of the Society to receive her last counsels. Happily the golden words had been previously committed to writing, and thus the treasure has descended to her spiritual daughters of all generations. She concluded her impressive advice to the Directresses by making them the bearers of her final farewell to all the Sisters. "Tell them," she said, "that I shall ever be in the midst of them, and that I shall know them better, and help them more efficaciously, after my departure, than when on earth. Tell them not to grieve at our temporary separation, but to look forward to our meeting in heaven, where Jesus reigns. Let them raise their hearts and hopes to that blessed home, high above this pa.s.sing world, seeking their Treasure and their Friend in Jesus alone, who sits at the right hand of the Father in the kingdom of eternal peace." Her "Last Testament," as it was called, was addressed to the Sisters in general, and reserved by her own direction to be read to them after her death. As a compendium of her lessons of holiness, and an effusion of her sweet spirit of charity, it may well be considered a legacy worthy of such a Mother. It concludes by the consoling declaration that "the Society is a.s.suredly the work of the hand of the Most High, who will never abandon that work while time endures."

And now the earthly task of the dying saint was accomplished. After lingering yet a few days among her sorrowing children, she received the last rites of the Church in presence of the whole Ursuline family, numbering one hundred and fifty members, and, after the solemn ceremony, exhorted them to charity, obedience, humility, observance of rule and love of G.o.d. "O Jesus!" she said in conclusion, "bless this company of virgins irrevocably consecrated to Thy service. Grant that as they increase in numbers, they may also grow in grace, in fervour and in wisdom before Thee and before Thy servants." At her own desire she had been clothed in the habit of the Third Order of St. Francis, and that she might die in the practice of her beloved poverty, she had herself removed, tradition says, from the poor bed she had occupied in her illness, to the rush mat on the ground which had formed her ordinary resting-place in health. Her dying words were fervent acts of the theological virtues, but she seemed to dwell, by preference, on the act of charity, returning to it continually. "Yes, my G.o.d, I love Thee!" she said. "Why cannot I love Thee infinitely? Holy Virgin! Blessed Spirits: lend me your hearts to love Jesus. How long shall I be banished from Thy presence, O Lord? Who will give me wings to fly to Thee, the only Object of my love? Break the chains of my captivity. Receive the soul which languishes for Thee; which can no longer live without Thee." Then, with Jesus on the cross, she exclaimed, "Father, into Thy hands I commend my spirit!" They were her last words, no sooner spoken than she gave up her soul to G.o.d--"peacefully," says her historian, "as a child composing itself to sleep in its mother's arms." She died on the 27th of January, 1540, at half-past nine in the evening, aged sixty-six or sixty-seven.

Her precious remains repose in the Church of St. Afra, at Brescia, and are in a state of wonderful preservation. They are clothed in the brown habit of St. Francis, with its white cord. The apartment in which she breathed her last has been kept with religious veneration in exactly the same condition as when she occupied it during life, except for the introduction of a few engravings representing the princ.i.p.al events of her history. On the wall, opposite the window, is an inscription, in gilt letters, to the following effect:--"This poor room was the resort of the most learned theologians and the most gifted ecclesiastics, who departed from their conferences with St. Angela, amazed at the lights which she had communicated to them." Her portrait, preserved at Brescia, and said to be a true likeness, is of great beauty; it was taken after death. Her statue at St. Peter's occupies the first niche on the upper row at the left of the Confession of St. Peter. Although of colossal dimensions, its elevated position apparently reduces it to life-size. It is a common tribute of love and veneration from all her children throughout the world. The name of Angela was enrolled on the catalogue of the saints in 1807 by Pope Pius VII. In the foregoing outline of her history, no attempt has been made to portray the beauty of that inner life, which is to the saint what the perfume is to the rose. Many elaborate works have already done justice to the subject, which does not enter into a pa.s.sing notice like the present, intended only to trace to its origin the Order ill.u.s.trated by the virtues of the Mother of the Incarnation, as well as of its holy Foundress.

On the 9th of June, 1544, Pope Paul III. granted a Bull approving and confirming the Inst.i.tution of St. Angela, but, as already noticed, she had then been called to her reward. After her death, the inst.i.tute spread rapidly through many towns of Italy. Among the first to adopt it was Dezenzano, the scene of her early labours. In Milan, especially, it found an efficacious patron and protector in the great St. Charles Borromeo, to whose zeal it is immensely indebted. In 1568 he introduced it into his diocese, where it spread so wonderfully that, in the capital alone, it counted eighteen houses and six hundred sisters.

We have seen that the saintly Foundress gave an antic.i.p.ated sanction, for such modifications of the primitive Rule as might be found necessary in the practical development of the great work which she had lived to establish, but not to perfect. The first modification was introduced by St. Charles. Anxious to consolidate a work whose utility to the Church he clearly foresaw, he procured from Pope Gregory XIII. a Bull renewing and ratifying the first approval of the Rule, authorizing Ursulines to make the three simple vows after a probation of one or two years, and permitting them to live in community. He also organized the schools, and introduced a mitigated form of cloister, the Sisters not being allowed to leave the house without a particular permission. This branch of the Society is known as the Congregation of Milan.

But although the Ursuline Order took its rise in Italy, its perfect development is to be sought in France, a country connected with the name of its glorious Patroness, St. Ursula, as Italy is identified with that of its blessed Foundress, St. Angela. It was to the French sh.o.r.es that the royal maiden was steering her course when she and her retinue fell into the hands of the savage Huns, and, in defending the crown of their virginity, won, in addition, the diadem of martyrs. Here, then, we naturally expect to find a numerous company rallying round the standard of St. Ursula and St. Angela; nor are we disappointed. Before the great Revolution, France numbered fully three hundred and sixty houses of the Order; many of those then suppressed, have not been restored, yet she still counts at least one hundred and thirty, and it is her especial boast that, while in other lands the Ursuline has lived and laboured for her Master's cause, here she has not only lived and laboured, but died a martyr's death for it.

The first house of French Ursulines was established at Avignon in 1594 by two ladies named De Bermond. This branch of the Society, known as the Congregation of Avignon, adopted the Rules of the Congregation of Milan, and quickly spread through other parts of Provence. A few years later, the Inst.i.tute of St. Angela was introduced into Paris by Madame Acarie, now venerated as the saintly Carmelite, Blessed Mary of the Incarnation.

Though not the second foundation in order of date, the Paris house occupies a prominent position in the annals of the Ursulines, as their first monastery. As we have already more than once observed, the Sisters were not originally cloistered, bound by vows or monastic observances, or even irrevocably consecrated to their manner of life, but the time was come when by the adoption of these essential obligations, the Society, as St. Angela herself had called it, would receive its full development by being converted into a regular monastic Order. This alteration in the form, changed nothing in the substance of the Saint's original inst.i.tution. Whether a member of a simple confraternity, or of a religious order in the restricted meaning of the word, the Ursuline was at all times equally bound to devote her life to the instruction of the young, and to work out her own sanctification by the practice of the evangelical counsels. The instrument of the great work in question was Madame St. Beuve, a pious and wealthy widow, who at the request of her relative, Madame Acarie, consented to accept the t.i.tle and responsibilities of Foundress of the house at Paris, on the express understanding that it should in due time be formed into a monastery. In this object she finally succeeded to her entire satisfaction. The reigning Pontiff, Paul V., approved the design, and on the 16th of June, 1612, issued a Bull converting the Congregation into a Monastery, under the patronage of St. Ursula and the rule of St. Augustine. His Holiness, moreover, ordained that for the greater stability of the order, the religious should add to the three ordinary solemn vows, a fourth of the instruction of the young. The Bull of Pope Paul V. was confirmed in 1626 by Urban VIII. The convent in Paris, so interesting to Ursulines from its a.s.sociations, "le grand couvent de St. Jacques," as it was called from its locality, was among those destroyed in the first Revolution, but, by an inscrutable permission of Divine Providence, it is not among those restored. Still, even in its ruins, it not only lives in the hearts of Ursulines, but may be said actually to survive in its numerous foundations and their offshoots. Between its establishment in 1612, and the death of its venerated Foundress in 1630, eleven houses of the Congregation had sprung up in the north of France. Its subsequent diffusion was equally satisfactory.

Congregations of Ursulines were established at Bordeaux and Lyons, under the respective dates 1605 and 1611, and, within a few years after their foundation, were erected into Monastic Orders by Pope Paul V.; from these, numerous filiations have also sprung. There are other Congregations of Ursulines, but the three named are the most numerous.

Although the spirit and the essential end of Ursulines are in all cases the same, the various Congregations differ more or less on certain points, and each retains the name which distinguishes it from the others.

Notwithstanding the suppression of numbers of its houses, the Order of St. Angela now registers about three hundred, the greater portion in Europe, some in Oceanica, and a large number in America. The history of the Mother of the Incarnation will shortly introduce us to the first in the New World. Of late years, the old tree seems to have renewed its vitality, so vigorously is it putting forth fresh branches. In Belgium alone, thirty houses have been founded by one priest in our own times; and although, unhappily, the work of suppression has been steady in Germany, the dispossessed communities have not perished, but only removed to other countries.

The increase of devotion to St. Angela keeps pace in our day with the extension of her Order. Pope Pius IX., of revered and cherished memory, gave a considerable impetus to this devotion, by raising the saint's festival to a higher ritual rank, permitting the universal celebration of her office, and proclaiming her the "Patroness of Christian mothers, and the Protectress of young girls." The establishment of the arch- confraternity which bears her name, has greatly contributed to the same end. It was commenced at Blois in 1863 by the Abbe Richaudeau, a zealous patron of the Order, and is widely spread wherever Ursulines are to be found. Its objects are the honour of the Blessed Virgin Mary, the triumph of the Church, the deliverance of the suffering souls in purgatory, and the extension of the work of St. Angela by word and example, or the apostolate of woman. It is enriched with indulgences, and the holy sacrifice of the Ma.s.s is offered on the first Tuesday of every month for the a.s.sociates.

During the three and a half centuries of its existence, the Ursuline Order is calculated to have given to the Church more than one hundred thousand religious, by whom mult.i.tudes of young girls of every grade have been trained to piety. Only the angels have kept the record of the mult.i.tude of saints whom it has given to heaven, some bearing the palm branches of victorious martyrs, all clad in virgin robes, and swelling the celestial canticle which only the Spouses of the Lamb are privileged to sing.

SECOND PERIOD, 1631-1639.

HER RELIGIOUS LIFE IN FRANCE.

CHAPTER I.

SISTER MARY OF THE INCARNATION, AN URSULINE NOVICE.--VIRTUES AND TRIALS OF HER NOVITIATE.--THIRD VISION OF THE BLESSED TRINITY.--HER CLOTHING.

Marie Guyart was in her thirty-first year when she commenced her career as an Ursuline. Even without her own testimony, we could easily have understood, that after her long and severe probation. in the world, the novitiate of religion must have appeared to her like a very heaven of peace. She compared her entrance into the sanctuary to the opening of the gate of a terrestrial paradise, and dwelt with holy joy on the happiness of having exchanged a life of embarra.s.sment, responsibility, and care, for the blessed condition of a simple novice, whose only affair is to sanctify her soul by the observance of her rule.