The Makers of Canada: Bishop Laval.

by A. Leblond de Brumath.

CHAPTER I

ESTABLISHMENT OF THE CATHOLIC CHURCH IN CANADA

If, standing upon the threshold of the twentieth century, we cast a look behind us to note the road traversed, the victories gained by the great army of Christ, we discover everywhere marvels of abnegation and sacrifice; everywhere we see rising before us the dazzling figures of apostles, of doctors of the Church and of martyrs who arouse our admiration and command our respect. There is no epoch, no generation, even, which has not given to the Church its phalanx of heroes, its quota of deeds of devotion, whether they have become ill.u.s.trious or have remained unknown.

Born barely three centuries ago, the Christianity of New France has enriched history with pages no less glorious than those in which are enshrined the lofty deeds of her elders. To the list, already long, of workers for the gospel she has added the names of the Recollets and of the Jesuits, of the Sulpicians and of the Oblate Fathers, who crossed the seas to plant the faith among the hordes of barbarians who inhabited the immense regions to-day known as the Dominion of Canada.

And what daring was necessary, in the early days of the colony, to plunge into the vast forests of North America! Incessant toil, sacrifice, pain and death in its most terrible forms were the price that was gladly paid in the service of G.o.d by men who turned their backs upon the comforts of civilized France to carry the faith into the unknown wilderness.

Think of what Canada was at the beginning of the seventeenth century!

Instead of these fertile provinces, covered to-day by luxuriant harvests, man's gaze met everywhere only impenetrable forests in which the woodsman's axe had not yet permitted the plough to cleave and fertilize the soil; instead of our rich and populous cities, of our innumerable villages daintily perched on the brinks of streams, or rising here and there in the midst of verdant plains, the eye perceived only puny wigwams isolated and lost upon the banks of the great river, or perhaps a few agglomerations of smoky huts, such as Hochelaga or Stadacone; instead of our iron rails, penetrating in all directions, instead of our peaceful fields over which trains hasten at marvellous speed from ocean to ocean, there were but narrow trails winding through a jungle of primeval trees, behind which hid in turn the Iroquois, the Huron or the Algonquin, awaiting the propitious moment to let fly the fatal arrow; instead of the numerous vessels bearing over the waves of the St. Lawrence, at a distance of more than six hundred leagues from the sea, the products of the five continents; instead of yonder floating palaces, thronged with travellers from the four corners of the earth, then only an occasional bark canoe came gliding slyly along by the reeds of the sh.o.r.e, scarcely stopping except to permit its crew to kindle a fire, to make prisoners or to scalp some enemy.

A heroic courage was necessary to undertake to carry the faith to these savage tribes. It was condemning one's self to lead a life like theirs, of ineffable hardships, dangers and privations, now in a bark canoe and paddle in hand, now on foot and bearing upon one's shoulders the things necessary for the holy sacrament; in the least case it was braving hunger and thirst, exposing one's self to the rigours of an excessive cold, with which European nations were not yet familiar; it often meant hastening to meet the most horrible tortures. In spite of all this, however, Father Le Caron did not hesitate to penetrate as far as the country of the Hurons, while Fathers Sagard and Viel were sowing the first seeds of Christianity in the St. Lawrence valley. The devotion of the Recollets, to the family of whom belonged these first missionaries of Canada, was but ill-rewarded, for, after the treaty of St.

Germain-en-Laye, which restored Canada to France, the king refused them permission to return to a region which they had watered with the sweat of their brows and fertilized with their blood.

The humble children of St. Francis had already evangelized the Huron tribes as far as the Georgian Bay, when the Company of the Cent-a.s.socies was founded by Richelieu. The obligation which the great cardinal imposed upon them of providing for the maintenance of the propagators of the gospel was to a.s.sure the future existence of the missions. The merit, however, which lay in the creation of a society which did so much for the furtherance of Roman Catholicism in North America is not due exclusively to the great cardinal, for Samuel de Champlain can claim a large share of it. "The welfare of a soul," said this pious founder of Quebec, "is more than the conquest of an empire, and kings should think of extending their rule in infidel countries only to a.s.sure therein the reign of Jesus Christ."

Think of the suffering endured, in order to save a soul, by men who for this sublime purpose renounced all that const.i.tutes the charm of life!

Not only did the Jesuits, in the early days of the colony, brave horrible dangers with invincible steadfastness, but they even consented to imitate the savages, to live their life, to learn their difficult idioms. Let us listen to this magnificent testimony of the Protestant historian Bancroft:--

"The horrors of a Canadian life in the wilderness were resisted by an invincible, pa.s.sive courage, and a deep, internal tranquillity. Away from the amenities of life, away from the opportunities of vain-glory, they became dead to the world, and possessed their souls in unalterable peace. The few who lived to grow old, though bowed by the toils of a long mission, still kindled with the fervour of apostolic zeal. The history of their labours is connected with the origin of every celebrated town in the annals of French Canada; not a cape was turned nor a river entered but a Jesuit led the way."

Must we now recall the edifying deaths of the sons of Loyola, who brought the glad tidings of the gospel to the Hurons?--Father Jogues, who returned from the banks of the Niagara with a broken shoulder and mutilated hands, and went back, with sublime persistence, to his barbarous persecutors, to pluck from their midst the palm of martyrdom; Father Daniel, wounded by a spear while he was absolving the dying in the village of St. Joseph; Father Brebeuf, refusing to escape with the women and children of the hamlet of St. Louis, and expiring, together with Father Gabriel Lalemant, in the most frightful tortures that Satan could suggest to the imagination of a savage; Father Charles Garnier pierced with three bullets, and giving up the ghost while blessing his converts; Father de Noue dying on his knees in the snow!

These missions had succ.u.mbed in 1648 and 1649 under the attacks of the Iroquois. The venerable founder of St. Sulpice, M. Olier, had foreseen this misfortune; he had always doubted the success of missions so extended and so widely scattered without a centre of support sufficiently strong to resist a systematic and concerted attack of all their enemies at once. Without disapproving the despatch of these flying columns of missionaries which visited tribe after tribe (perhaps the only possible method in a country governed by pagan chiefs), he believed that another system of preaching the gospel would produce, perhaps with less danger, a more durable effect in the regions protected by the flag of France. Taking up again the thought of the Benedictine monks, who have succeeded so well in other countries, M. Olier and the other founders of Montreal wished to establish a centre of fervent piety which should accomplish still more by example than by preaching. The development and progress of religious work must increase with the material importance of this centre of proselytism. In consequence, success would be slow, less brilliant, but surer than that ordinarily obtained by separate missions. This was, at least, the hope of our fathers, and we of Quebec would seem unjust towards Providence and towards them if, beholding the present condition of the two seminaries of this city, of our Catholic colleges, of our inst.i.tutions of every kind, and of our religious orders, we did not recognize that their thought was wise, and their enterprise one of prudence and blessed by G.o.d.

Up to 1658 New France belonged to the jurisdiction of the Bishops of St.

Malo and of Rouen. At the time of the second voyage of Cartier, in 1535, his whole crew, with their officers at their head, confessed and received communion from the hands of the Bishop of St. Malo. This jurisdiction lasted until the appointment of the first Bishop of New France. The creation of a diocese came in due time; the need of an ecclesiastical superior, of a character capable of imposing his authority made itself felt more and more. Disorders of all kinds crept into the colony, and our fathers felt the necessity of a firm and vigorous arm to remedy this alarming state of affairs. The love of lucre, of gain easily acquired by the sale of spirituous liquors to the savages, brought with it evils against which the missionaries endeavoured to react.

Francois de Laval-Montmorency, who was called in his youth the Abbe de Montigny, was, on the recommendation of the Jesuits, appointed apostolic vicar by Pope Alexander VII, who conferred upon him the t.i.tle of Bishop of Petraea _in partibus_. The Church in Canada was then directly connected with the Holy See, and the sovereign pontiff abandoned to the king of France the right of appointment and presentation of bishops having the authority of apostolic vicars.

The difficulties which arose between Mgr. de Laval and the Abbe de Queylus, Grand Vicar of Rouen for Canada, were regrettable, but, thanks to the truly apostolic zeal and the purity of intention of these two men of G.o.d, these difficulties were not long in giving place to a n.o.ble rivalry for good, fostered by a perfect harmony. The Abbe de Queylus had come to take possession of the Island of Montreal for the company of St.

Sulpice, and to establish there a seminary on the model of that in Paris. This creation, with that of the hospital established by Mlle.

Mance, gave a great impetus to the young city of Montreal. Moreover, religion was so truly the motive of the foundation of the colony by M.

Olier and his a.s.sociates, that the latter had placed the Island of Montreal under the protection of the Holy Virgin. The priests of St.

Sulpice, who had become the lords of the island, had already given an earnest of their labours; they too aspired to venerate martyrs chosen from their ranks, and in the same year MM. Lemaitre and Vignal perished at the hands of the wild Iroquois.

Meanwhile, under the paternal direction of Mgr. de Laval, and the thoroughly Christian administration of governors like Champlain, de Montmagny, d'Ailleboust, or of leaders like Maisonneuve and Major Closse, Heaven was pleased to spread its blessings upon the rising colony; a number of savages asked and received baptism, and the fervour of the colonists endured. The men were not the only ones to spread the good word; holy maidens worked on their part for the glory of G.o.d, whether in the hospitals of Quebec and Montreal, or in the inst.i.tution of the Ursulines in the heart of the city of Champlain, or, finally, in the modest school founded at Ville-Marie by Sister Marguerite Bourgeoys. It is true that the blood of the Indians and of their missionaries had been shed in floods, that the Huron missions had been exterminated, and that, moreover, two camps of Algonquins had been destroyed and swept away; but nations as well as individuals may promise themselves the greater progress in the spiritual life according as they commence it with a more abundant and a richer record; and the greatest treasure of a nation is the blood of the martyrs who have founded it.

Moreover, the fugitive Hurons went to convert their enemies, and even from the funeral pyres of the priests was to spring the spark of faith for all these peoples. Two hamlets were founded for the converted Iroquois, those of the Sault St. Louis (Caughnawaga) and of La Montagne at Montreal, and fervent neophytes gathered there.

Certain historians have regretted that the first savages encountered by the French in North America should have been Hurons; an alliance made with the Iroquois, they say, would have been a hundred times more profitable for civilization and for France. What do we know about it?

Man imagines and arranges his plans, but above these arrangements hovers Providence--fools say, chance--whose foreseeing hand sets all in order for the accomplishment of His impenetrable design. Yet, however firmly convinced the historian may be that the eye of Providence never sleeps, that the Divine Hand is never still, he must be sober in his observations; he must yield neither to his fancy nor to his imagination; but neither must he banish G.o.d from history, for then everything in it would become incomprehensible and inexplicable, absurd and barren. It was this same G.o.d who guides events at His will that inspired and sustained the devoted missionaries in their efforts against the revenue-farmers in the matter of the sale of intoxicating liquors to the savages. The struggle which they maintained, supported by the venerable Bishop of Petraea, is wholly to their honour; it was a question of saving even against their will the unfortunate children of the woods who were addicted to the fatal pa.s.sion of intoxication. Unhappily, the Governors d'Avaugour and de Mezy, in supporting the greed of the traders, were perhaps right from the political point of view, but certainly wrong from a philanthropic and Christian standpoint.

The colony continuing to prosper, and the growing need of a national clergy becoming more and more felt, Mgr. de Laval founded in 1663 a seminary at Quebec. The king decided that the t.i.thes raised from the colonists should be collected by the seminary, which was to provide for the maintenance of the priests and for divine service in the established parishes. The Sovereign Council fixed the t.i.the at a twenty-sixth.

The missionaries continued, none the less, to spread the light of the gospel and Christian civilization. It seems that the field of their labour had never been too vast for their desire. Ever onward! was their motto. While Fathers Garreau and Mesnard found death among the Algonquins on the coasts of Lake Superior, the Sulpicians Dollier and Gallinee were planting the cross on the sh.o.r.es of Lake Erie; Father Claude Allouez was preaching the gospel beyond Lake Superior; Fathers Dablon, Marquette, and Druilletes were establishing the mission of Sault Ste. Marie; Father Albanel was proceeding to explore Hudson Bay; Father Marquette, acting with Joliet, was following the course of the Mississippi as far as Arkansas; finally, later on, Father Arnaud accompanied La Verendrye as far as the Rocky Mountains.

The establishment of the Catholic religion in Canada had now witnessed its darkest days; its history becomes intimately interwoven with that of the country. Up to the English conquest, the clergy and the different religious congregations, as faithful to France as to the Holy See, encouraged the Canadians in their struggles against the invaders.

Accordingly, at the time of the invasion of the colony by Phipps, the Americans of Boston declared that they would spare neither monks nor missionaries if they succeeded in seizing Quebec; they bore a particular grudge against the priests of the seminary, to whom they ascribed the ravages committed shortly before in New England by the Abenaquis. They were punished for their boasting; forty seminarists a.s.sembled at St.

Joachim, the country house of the seminary, joined the volunteers who fought at Beauport, and contributed so much to the victory that Frontenac, to recompense their bravery, presented them with a cannon captured by themselves.

The Church of Rome had been able to continue in peace its mission in Canada from the departure of Mgr. de Laval, in 1684, to the conquest of the country by the English. The worthy Bishop of Petraea, created Bishop of Quebec in 1674, was succeeded by Mgr. de St. Vallier, then by Mgr. de Mornay, who did not come to Canada, by Mgr. de Dosquet, Mgr. Pourroy de l'Aube-Riviere, and Mgr. de Pontbriant, who died the very year in which General de Levis made of his flags on St. Helen's Island a sacred pyre.

In 1760 the Protestant religion was about to penetrate into Canada in the train of the victorious armies of Great Britain, having been proscribed in the colony from the time of Champlain. With conquerors of a different religion, the role of the Catholic clergy became much more arduous and delicate; this will be readily admitted when we recall that Mgr. Briand was informally apprised at the time of his appointment that the government of England would appear to be ignorant of his consecration and induction by the Bishop of Rome. But the clergy managed to keep itself on a level with its task. A systematic opposition on its part to the new masters of the country could only have drawn upon the whole population a bitter oppression, and we would not behold to-day the prosperity of these nine ecclesiastical provinces of Canada, with their twenty-four dioceses, these numerous parishes which vie with each other in the advancement of souls, these innumerable religious houses which everywhere are spreading education or charity. The Act of Quebec in 1774 delivered our fathers from the unjust fetters fastened on their freedom by the oath required under the Supremacy Act; but it is to the prudence of Mgr. Plessis in particular that Catholics owe the religious liberty which they now enjoy.

To-day, when pa.s.sions are calmed, when we possess a full and complete liberty of conscience, to-day when the different religious denominations live side by side in mutual respect and tolerance of each other's convictions, let us give thanks to the spiritual guides who by their wisdom and moderation, but also by their energetic resistance when it was necessary, knew how to preserve for us our language and our religion. Let us always respect the worthy prelates who, like those who direct us to-day, edify us by their tact, their knowledge and their virtues.

CHAPTER II

THE EARLY YEARS OF FRANcOIS DE LAVAL

Certain great men pa.s.s through the world like meteors; their brilliance, lightning-like at their first appearance, continues to cast a dazzling gleam across the centuries: such were Alexander the Great, Mozart, Shakespeare and Napoleon. Others, on the contrary, do not instantly command the admiration of the ma.s.ses; it is necessary, in order that their transcendent merit should appear, either that the veil which covered their actions should be gradually lifted, or that, some fine day, and often after their death, the results of their work should shine forth suddenly to the eyes of men and prove their genius: such were Socrates, Themistocles, Jacquard, Copernicus, and Christopher Columbus.

The ill.u.s.trious ecclesiastic who has given his name to our French-Canadian university, respected as he was by his contemporaries, has been esteemed at his proper value only by posterity. The reason is easy to understand: a colony still in its infancy is subject to many fluctuations before all the wheels of government move smoothly, and Mgr.

de Laval, obliged to face ever renewed conflicts of authority, had necessarily either to abandon what he considered it his duty to support, or create malcontents. If sometimes he carried persistence to the verge of obstinacy, he must be judged in relation to the period in which he lived: governors like Frontenac were only too anxious to imitate their absolute master, whose guiding maxim was, "I am the state!" Moreover, where are the men of true worth who have not found upon their path the poisoned fruits of hatred? The so-called praise that is sometimes applied to a man, when we say of him, "he has not a single enemy," seems to us, on the contrary, a certificate of insignificance and obscurity. The figure of this great servant of G.o.d is one of those which shed the most glory on the history of Canada; the age of Louis XIV, so marvellous in the number of great men which it gave to France, lavished them also upon her daughter of the new continent--Brebeuf and Lalemant, de Maisonneuve, Dollard, Laval, Talon, de la Salle, Frontenac, d'Iberville, de Maricourt, de Sainte-Helene, and many others.

"n.o.ble as a Montmorency" says a well-known adage. The founder of that ill.u.s.trious line, Bouchard, Lord of Montmorency, figures as early as 950 A.D. among the great va.s.sals of the kingdom of France. The heads of this house bore formerly the t.i.tles of First Christian Barons and of First Barons of France; it became allied to several royal houses, and gave to the elder daughter of the Church several cardinals, six constables, twelve marshals, four admirals, and a great number of distinguished generals and statesmen. Sprung from this family, whose origin is lost in the night of time, Francois de Laval-Montmorency was born at Montigny-sur-Avre, in the department of Eure-et-Loir, on April 30th, 1623. This charming village, which still exists, was part of the important diocese of Chartres. Through his father, Hugues de Laval, Seigneur of Montigny, Montbeaudry, Alaincourt and Revercourt, the future Bishop of Quebec traced his descent from Count Guy de Laval, younger son of the constable Mathieu de Montmorency, and through his mother, Mich.e.l.le de Pericard, he belonged to a family of hereditary officers of the Crown, which was well-known in Normandy, and gave to the Church a goodly number of prelates.

Like St. Louis, one of the protectors of his ancestors, the young Francois was indebted to his mother for lessons and examples of piety and of charity which he never forgot. Virtue, moreover, was as natural to the Lavals as bravery on the field of battle, and whether it were in the retinue of Clovis, when the First Barons received the regenerating water of baptism, or on the immortal plain of Bouvines; whether it were by the side of Blanche of Castile, attacked by the rebellious n.o.bles, or in the terrible holocaust of Crecy; whether it were in the _fight of the giants_ at Marignan, or after Pavia during the captivity of the _roi-gentilhomme_; everywhere where country and religion appealed to their defenders one was sure of hearing shouted in the foremost ranks the motto of the Montmorencys: _"Dieu ayde au premier baron chretien!"_

Young Laval received at the baptismal font the name of the heroic missionary to the Indies, Francois-Xavier. To this saint and to the founder of the Franciscans, Francois d'a.s.sise, he devoted throughout his life an ardent worship. Of his youth we hardly know anything except the misfortunes which happened to his family. He was only fourteen years old when, in 1636, he suffered the loss of his father, and one of his near kinsmen, Henri de Montmorency, grand marshal of France, and governor of Languedoc, beheaded by the order of Richelieu. The bravery displayed by this valiant warrior in battle unfortunately did not redeem the fault which he had committed in rebelling against the established power, against his lawful master, Louis XIII, and in neglecting thus the traditions handed down to him by his family through more than seven centuries of glory.

Some historians reproach Richelieu with cruelty, but in that troublous age when, hardly free from the wars of religion, men rushed carelessly on into the rebellions of the duc d'Orleans and the duc de Soissons, into the conspiracies of Chalais, of Cinq-Mars and de Thou, soon followed by the war of La Fronde, it was not by an indulgence synonymous with weakness that it was possible to strengthen the royal power. Who knows if it was not this energy of the great cardinal which inspired the young Francois, at an age when sentiment is so deeply impressed upon the soul, with those ideas of firmness which distinguished him later on?

The future Bishop of Quebec was then a scholar in the college of La Fleche, directed by the Jesuits, for his pious parents held nothing dearer than the education of their children in the fear of G.o.d and love of the good. They had had six children; the two first had perished in the flower of their youth on fields of battle; Francois, who was now the eldest, inherited the name and patrimony of Montigny, which he gave up later on to his brother Jean-Louis, which explains why he was called for some time Abbe de Montigny, and resumed later the generic name of the family of Laval; the fifth son, Henri de Laval, joined the Benedictine monks and became prior of La Croix-Saint-Leuffroy. Finally the only sister of Mgr. Laval, Anne Charlotte, became Mother Superior of the religious community of the Daughters of the Holy Sacrament.

Francois edified the comrades of his early youth by his ardent piety, and his tender respect for the house of G.o.d; his masters, too, clever as they were in the art of guiding young men and of distinguishing those who were to shine later on, were not slow in recognizing his splendid qualities, the clear-sightedness and breadth of his intelligence, and his wonderful memory. As a reward for his good conduct he was admitted to the privileged ranks of those who comprised the Congregation of the Holy Virgin. We know what good these admirable societies, founded by the sons of Loyola, have accomplished and still accomplish daily in Catholic schools the world over. Societies which vie with each other in piety and encouragement of virtue, they inspire young people with the love of prayer, the habits of regularity and of holy practices.

The congregation of the college of La Fleche had then the good fortune of being directed by Father Bagot, one of those superior priests always so numerous in the Company of Jesus. At one time confessor to King Louis XIII, Father Bagot was a profound philosopher and an eminent theologian.

It was under his clever direction that the mind of Francois de Laval was formed, and we shall witness later the germination of the seed which the learned Jesuit sowed in the soul of his beloved scholar.

At this period great families devoted to G.o.d from early youth the younger members who showed inclination for the religious life. Francois was only nine years old when he received the tonsure, and fifteen when he was appointed canon of the cathedral of Evreux. Without the revenues which he drew from his prebend, he would not have been able to continue his literary studies; the death of his father, in fact, had left his family in a rather precarious condition of fortune. He was to remain to the end of his career the pupil of his preferred masters, for it was under them that, having at the age of nineteen left the inst.i.tution where he had brilliantly completed his cla.s.sical education, he studied philosophy and theology at the College de Clermont at Paris.

He was plunged in these n.o.ble studies, when two terrible blows fell upon him; he learned of the successive deaths of his two eldest brothers, who had fallen gloriously, one at Freiburg, the other at Nordlingen. He became thus the head of the family, and as if the temptations which this t.i.tle offered him were not sufficient, bringing him as it did, together with a great name a brilliant future, his mother came, supported by the Bishop of Evreux, his cousin, to beg him to abandon the ecclesiastical career and to marry, in order to maintain the honour of his house. Many others would have succ.u.mbed, but what were temporal advantages to a man who had long aspired to the glory of going to preach the Divine Word in far-off missions? He remained inflexible; all that his mother could obtain from him was his consent to devote to her for some time his clear judgment and intellect in setting in order the affairs of his family. A few months sufficed for success in this task. In order to place an impa.s.sable abyss between himself and the world, he made a full and complete renunciation in favour of his brother Jean-Louis of his rights of primogeniture and all his t.i.tles to the seigniory of Montigny and Montbeaudry. The world is ever p.r.o.ne to admire a chivalrous action, and to look askance at deeds which appear to savour of fanaticism. To Laval this renunciation of worldly wealth and honour appeared in the simple light of duty. His Master's words were inspiration enough: "Wist ye not that I must be about my Father's business?"

Returning to the College de Clermont, he now thought of nothing but of preparing to receive worthily the holy orders. It was on September 23rd, 1647, at Paris, that he saw dawn for him the beautiful day of the first ma.s.s, whose memory perfumes the whole life of the priest. We may guess with what fervour he must have ascended the steps of the holy altar; if up to that moment he had merely loved his G.o.d, he must on that day have dedicated to Jesus all the powers of his being, all the tenderness of his soul, and his every heart-beat.

Mgr. de Pericard, Bishop of Evreux, was not present at the ordination of his cousin; death had taken him away, but before expiring, besides expressing his regret to the new priest for having tried at the time, thinking to further the aims of G.o.d, to dissuade him from the ecclesiastical life, he gave him a last proof of his affection by appointing him archdeacon of his cathedral. The duties of the archdeaconry of Evreux, comprising, as it did, nearly one hundred and sixty parishes, were particularly heavy, yet the young priest fulfilled them for seven years, and M. de la Colombiere explains to us how he acquitted himself of them: "The regularity of his visits, the fervour of his enthusiasm, the improvement and the good order which he established in the parishes, the relief of the poor, his interest in all sorts of charity, none of which escaped his notice: all this showed well that without being a bishop he had the ability and merit of one, and that there was no service which the Church might not expect from so great a subject."

But our future Bishop of New France aspired to more glorious fields. One of those zealous apostles who were evangelizing India at this period, Father Alexander of Rhodes, asked from the sovereign pontiff the appointment for Asia of three French bishops, and submitted to the Holy See the names of MM. Pallu, Picquet and Laval. There was no question of hesitation. All three set out immediately for Rome. They remained there fifteen months; the opposition of the Portuguese court caused the failure of this plan, and Francois de Laval returned to France. He had resigned the office of archdeacon the year before, 1653, in favour of a man of tried virtue, who had been, nevertheless, a prey to calumny and persecution, the Abbe Henri-Marie Boudon; thus freed from all responsibility, Laval could satisfy his desire of preparing himself by prayer for the designs which G.o.d might have for him.