LIBRARY OF CONGRESS, 
 
 ©IpquB/V ©up^rig^i Ifa* 
 
 Shelf ^ti3- 
 
 UMTED STATES OP AMERICA. 
 
Familiar Instructions 
 
 OF 
 
 ev. vjether jyTc^uley 
 
 Foundress op uhb Institute op the 
 
 Religious Sisters op CQergy, 
 
 Dublin, Ireland. 
 
 EDITED BY THE 
 
 SISTERS OF MERCY, ST. LOUIS, MO 
 
 " If thou wilt incline thy ear, thou shaft receive 
 instruction."— ECCL. Chap. VI.— 34. 
 
 11 See ye that I have not labored for myself only, 
 but for all that seek out the truth."— ECCL. 
 Chap. XXIV.— 47. 
 
 k»$$fr 
 
 ST. LOUIS, MO.: 
 
 EV. E. CARRERAS, PRINTER, PUBLISHER AND BINDER, 
 
 117 and 119 Locust Street. 
 
 1888. 
 
 •y* i 
 
if 
 
 V \ 
 
 COPYRIGHT, i883, 
 THE SISTERS OF MERCY, ST. LOUIS, MO, 
 
TO 
 
 (fynt ^lessed fj>dtj of J^ency 
 
 THE 
 
 Beloved Advocate, the Principal Protectress, the 
 Star of Hope of the Sisters of Mercy : 
 
 THAT THE 
 
 Holy Institute, Founded Under Her Invocation, 
 May be Defended Against its Enemies ; 
 
 AND THAT 
 
 She May Obtain for Those Whom Her Divine Son has 
 Made His Spouses, to Dispense His Mercies to 
 Their Fellow- Creatures, the True 
 Splrlt of Their Sublime 
 Vocation, 
 Are These Simple Instructions of THEm Revered 
 Foundress, Most Humbly and Affec- 
 tionately Dedicated. 
 
ACRDSTICi 
 
 GQary, GQother of (Dercy. 
 
 ARY, sweetest, holiest Name, 
 ^fter Jesus, earth can claim. 
 Rarest melody, its sound 
 fields, where heav'nly joys abound. 
 
 gttother spotless ! Mother fair ! 
 (!), let us thy virtues share. 
 Shou art sinless, let us be 
 genceforth undefiled, like thee. 
 (£ver let our hearts, like thine, 
 f^est in Jesus' Heart Divine. 
 
 O'er us, Queen of Mercy, reign; 
 jgaith, Hope, Love, for us obtain. 
 
 ^Horning Star! let thy soft ray, 
 ($ver light us on our way. 
 Refuge, of the sinful, we 
 dome, poor suppliants to thee, 
 ^earning for thy sympathy. 
 
 Sm. JOSEPH'S d>ONYENJH OP &EI^GY} 
 
 Sm. iiouis, fflo. 
 
EDITOR S P^EFAGE, 
 
 CTHIS little volume may be considered as a sup- 
 plement to the recent "Life of Catharine 
 McAuley," as it portrays yet more fully the glow- 
 ing fervor of her true and deep Religious spirit. 
 
 While it is not doubted that any reader of 
 these Instructions, would fail to be edified and 
 enlightened, yet, as the edition appears for the 
 first time in print, it is deemed well to give a 
 brief account of the authenticity of the same, as 
 well as to mention that some portions of chapters, 
 also an occasional sentence, has been omitted, 
 where it entered too much into detail; and in 
 order to classify the subjects better, sections of 
 different chapters have been placed under the one 
 heading. Otherwise, no material alterations have 
 been made, or in the least tend to affect the pur- 
 port of the Instructions. 
 
 These Precepts have been used in manuscript 
 form in many of the convents in Ireland, but, in 
 this country, a favored few only, have been in 
 possession of the valued treasure. Among these 
 is the Community in Rochester, N. Y., from whom 
 
vi EDITOR'S PREFACE. 
 
 a copy was obtained some years since^ by the 
 Sisters of Mercy in St. Louis, Mo. Hence, before 
 bringing out this edition, the MS. in hand was 
 duly examined and declared authentic, as Mother 
 McAuley's spirit, that is the spirit of a Religious 
 Sister of Mercy, is breathed in every line. More- 
 over, one in the novitiate, Baggot Street Convent, 
 Dublin, and who is at present a member of a 
 Community of Sisters of Mercy in America, remem- 
 bers having heard these same Instructions read 
 from a manuscript for lecture in the novitiate, 
 Baggot Street Convent, before she came on the 
 mission to the United States. 
 
 The editors have spared no pains to render 
 these precepts of their Revered Foundress accept- 
 able in every point to those who are so for- 
 tunate as to obtain a copy, and sincerely trust 
 that all within whose sphere they come, may not fail 
 to appreciate and profit by the many beautiful, 
 spiritual lessons, so simply and so lovingly offered 
 by the " Saintly Foundress." 
 
 ST. JOSEPH'S CONVENT OF MERCY, 
 St. Louis, Mo. 
 
 Feast of the Compassion of the B. V. Mary, 
 23d of March, 1888. 
 
CONTENTS. 
 
 Chapter I.— Of the Object of the Institute 
 
 " II.— Of the Schools 
 
 «« III.— Of the Visitation of the Sick 
 " IV.— Of the Admission of Poor Women to the 
 House of Mercy .... 
 
 V.— Of the Vow of Holy Poverty . 
 VI.— Of the Vow of Chastity .... 
 VII.— Of the Vow of Obedience .... 
 VIIL— Of the Office and Mental Prayer 
 IX.— Of the Spiritual Exercises and Renewal 
 
 of Vows 
 
 X.— Of Confession and Communion 
 " XI.— On Devotion to the Passion of Jesus Christ, 
 to the Blessed Sacrament, and to the 
 Sacred Heart of Jesus 
 " XII.— Of Devotion to the B. V. Mary 
 " XIII.— Of the Perfection of Our Ordinary 
 
 Actions .... 
 
 " XIV.— Of the Employment of Time 
 
 " XV.— Of Silence 
 
 11 XVI.— Of Union and Charity . 
 
 11 XVII.— Of Humility . 
 
 " XVIII.— Fasts and Abstinence 
 
 " XIX.— Of the Refectory 
 
 " XX.— Of the Care of the Sick Sisters and 
 frages for the Dead— Prayer 
 On the Religious Life 
 Maxims and Counsels .... 
 Addendum 
 
 SUF 
 
 1 
 
 8 
 16 
 
 23 
 27 
 32 
 39 
 47 
 
 54 
 60 
 
 72 
 
 83 
 
 88 
 
 94 
 
 99 
 106 
 
 112 
 
 121 
 
 126 
 
 129 
 132 
 135 
 151 
 
UinptiwaktiZs : 
 
 fQAI^GH 6JPH, 1888, 
 
 UUfr ^Z^. ^VOta 
 
 WW, 
 
 Vicar- General, St. Louis. 
 
FAMILIAR INSTRUCTIONS 
 
 OF 
 
 FjEYE^END CQOTHEI^ CQcflULBY. 
 
 o>o<^Oo<o 
 
 CHAPTER I. 
 
 OF THE OBJECT OF THE INSTITUTE. 
 
 Wj S the principal end of our Institute, according 
 to our holy Rule, is to attend particularly 
 to our perfection, we should never relax in our 
 efforts to attain sanctity. To us, in a special 
 manner, does Jesus Christ, our Divine Spouse, 
 address these words: " Be ye perfect," etc. He 
 has reserved his choicest graces to facilitate for us 
 the acquisition of this perfection, and such rewards 
 hereafter, as it hath not entered the heart of man 
 to conceive. 
 
 Many motives should urge us to press forward 
 in the path of sanctity : gratitude for the peculiar 
 favor of our vocation ; the desire of accomplishing 
 God's holy will, for this is the will of God — your 
 sanctification ; the wish to promote His glory, 
 because we are told that one fervent Religious 
 
2 FAMILIAR INSTRUCTIONS OF 
 
 draws more souls to God by prayer and good 
 example than many tepid ones by long exhortations. 
 
 Oh ! how cherished by the Heart of Jesus is 
 the faithful Religious. One day our Lord appear- 
 ing to St. Teresa, told her that one soul not a 
 saint, but seeking perfection, was more precious 
 to Him than thousands living ordinary lives. 
 
 But, above all these motives, that which should 
 most strongly excite us to labor for perfection is, 
 that it is the first and chief end of the religious 
 state. Why did God call us from the world? 
 To unite us to Himself, that like the Apostles we 
 might say, "we live no longer, but Jesus Christ 
 lives in us." And how can we most speedily 
 attain this end? By aiming at the perfection of 
 our state. Our desires and pursuits after perfec- 
 tion then, must be renewed day after day, hour 
 after hour — we can never desist, for not to go 
 forward in the way of perfection is to go back. 
 We can never say, "it is enough," for the great- 
 est saints give us this maxim: that we ought every 
 day to consider we are commencing anew our 
 advancement in perfection, and if we reflected 
 well upon this, we w r ould not be surprised at find- 
 ing much misery in ourselves, and something to 
 retrench. St. Alphonsus says that the Spouse of 
 Jesus Christ is called to religion, not only to be 
 
REV. MOTHER McAULEY. 3 
 
 saved, but also to become a saint ; and the great 
 St. Gregory admonishes that she who is called to 
 sublime sanctity will not be saved without it. 
 
 In order that we may have some definite object 
 in view, let us understand well, in what perfection 
 consists. St. Thomas tells us that it consists in a 
 prompt and determined will to do at once and 
 cheerfully whatever we know to be the will of 
 God. Now, we have no difficulty in discovering 
 this, for our Rules and Superior are to us the 
 voice of God ; therefore, the chief means of arriv- 
 ing at the summit of perfection is the exact and 
 faithful observance of our holy Rule and vows. 
 These are the most solemn and sacred obligations, 
 and at the judgment seat of God they shall form 
 the principal subject of examination in our regard. 
 We should, then, frequently consider our failings 
 against them, correct all that we see defective in 
 our souls, and, according to the advice of the 
 great St. Augustine, be always displeased with 
 what we are, that we may become what we are not. 
 
 To prove that for Religious all perfection is 
 contained in their rules, we need only reflect on 
 the progress made by a soul faithful to that portion 
 on mental prayer. Alter applying to this holy 
 exercise with all possible fervor, at the time 
 appointed by obedience, reviewing therein the 
 
4 FAMILIAR INSTRUCTIONS OF 
 
 virtues she needs — her great poverty — and above 
 all, after imploring grace to overcome herself, making 
 frequent and efficacious resolutions to this intent, 
 we perceive her faults disappearing, virtues begin- 
 ning to flourish, and the spirit of Jesus animating 
 her every thought and action. 
 
 We should often pray and sigh for this perfec- 
 tion, and have strong, ardent desires, for its attain- 
 ment; not, however, the craving of some souls, 
 who are ever expressing a desire to become saints, 
 yet advance not a step in the way of God, but 
 rather of those generous souls who daily and hourly 
 conquer their evil inclinations, their self-love and 
 self-will, in order to render themselves more and 
 jnore pleasing to their Divine Spouse. 
 
 Moreover, we ought sometimes reflect on the 
 example of the saints, who, like us, had passions 
 to contend with, but who were also faithful in 
 overcoming themselves, and this will encourage us 
 in the pursuit of virtue. 
 
 The obstacles to our attaining the perfection 
 of our holy state are : 
 
 ist Obstacle. Dread of restraint and subjection. 
 We are naturally fond of liberty : this often revives 
 after its seeming death on our entrance into relig- 
 ion. In the novitiate and in retreat we may 
 say, and flatter ourselves, that we are not averse 
 
REV. MOTHER McAULEY. 5 
 
 to religious dependence, restraint and subjection, 
 but experience shows the contrary to be the case. 
 Why are we so imperfectly submissive to God's 
 appointments, to what we know happens by His 
 decree? Why so impatient under direction, at our 
 ill-success in surmounting certain imperfections and 
 of acquiring virtue? Why not ever with our hearts 
 and lips, in all simplicity, say, " God and our 
 Superior ? " Why, in a word, so practically anx- 
 ious to live free and unfettered — to speak, act, 
 think, pray, only according to fancy and inclination? 
 
 2d Obstacle. Forgetfulness of our high vocation 
 and of many of its duties. Origen, speaking of vir- 
 gins, calls them, " Temples of God — a consecrated, 
 chosen race, sealed fountains, enclosed gardens. " 
 
 St. Paul, to animate the Corinthians, reminds 
 them thus : " Let us not degenerate ; we are called 
 to the highest sanctity — to the imitation of Jesus 
 Christ. ,, Did we remember this — that we should 
 lead angelic lives — would we be so given to human 
 respect, so susceptible of little vanities, so full of 
 worldly motives ? Would we allow our eyes and 
 tongue such liberty, or would we be anxious for com- 
 forts, praise and honors, if we but remembered that 
 we came to religion as to the school of humility? 
 
 jd Obstacle. Dissipation, consequent on too 
 readily indulging the senses, and want of reserve 
 
6 FAMILIAR INSTRUCTIONS OF 
 
 in our exterior deportment. This occasions little 
 fears, anxieties, perplexities, hesitations, selfishness. 
 
 4th Obstacle. False ideas of little faults, such 
 as to speak idle words, to interrupt, contradict, 
 indulge slight aversions, dwell on vain, unprofitable 
 thoughts, etc. 
 
 jtk Obstacle. Minding what the imperfect say 
 and do, instead of taking for our models those 
 who. are truly faithful to regular observance. 
 
 The means of arriving at perfection we have 
 already considered, hence it only remains for us 
 now to begin the work; and if we do our part, 
 we may be sure God will do His, by granting us 
 such abundant helps as to enable us to run coura- 
 geously in the odor of His ointments — that is, in 
 the practice of those virtues which should adorn 
 the religious soul, and to which we are strictly 
 bound to tend by our solemn profession. 
 
 It imports us now to discover in what rules we 
 most frequently fail, so as to correct our negligence 
 by future fidelity. But with all our efforts to 
 become perfect we will sometimes be wanting. 
 God frequently permits this to happen, to convince 
 us of our weakness. What are we to do then ? 
 We should humble ourselves before God, return 
 to Him by a loving act of sorrow, and renew our 
 good resolutions, dififiding more than ever in our- 
 
REV. MOTHER McAULEY. 7 
 
 selves, and placing our entire confidence in God. 
 If we fall ten times in the day, let us always have 
 recourse to this practice, and our falls, instead of 
 retarding us in the path of perfection, will rather 
 become so many steps of advancement in humility, 
 reliance on God, and many other great virtues. 
 
 St. Jane de Chantal says: "The negligent 
 Religious, who does not tend to perfection by 
 exactly keeping all her Rule, is a true hypocrite 
 — a phantom of a Religious.'' 
 
 St. Francis de Sales remarks: "To be perfect 
 in our vocation is nothing else than to fulfil the 
 duties and offices which our condition and state of 
 life oblige us to perform, that is, to accomplish 
 them well, and only for the honor and love of God, 
 referring them all to His glory." He who acts thus, 
 may be said to be perfect in his state of life, and 
 one according to the Heart of Jesus. 
 
 St. Ignatius remarks : " Let not those whose 
 nature is impetuous despair of obtaining perfec- 
 tion, as if it was not for them. Let them rather 
 take courage and practice self-restraint, and know 
 that, in God's sight, one generous effort of theirs 
 is of more value than many acts which others per- 
 form without labor, being assisted by the mildness 
 of their disposition." 
 
8 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER II. 
 
 OF THE SCHOOLS. 
 
 HO discharge well and profitably that important 
 duty of our Institute, which obliges us to the 
 instruction of poor girls, we must be intent on the 
 virtues prescribed by our holy Rule, — assiduous and 
 persevering in the practice of these, viz., charity, 
 humility, purity of intention, and confidence in God. 
 Supported by such exalted virtues, we shall aid 
 in saving many amongst Christ's "little ones;" 
 whilst without them we shall spoil and ruin all, 
 and retard instead of promoting God's glory. 
 
 Charity. — This must be our animating principle 
 in undertaking the duty of instruction, since God's 
 image is impressed on their souls which are washed 
 in the Precious Blood of Christ. Let us imagine, 
 then, that our Lord says to us : " Go, labor in My 
 vineyard, preserve for Me these little reliquaries of 
 baptismal innocence ; this is the service I require 
 of you in My house." Let this command enkindle 
 all our zeal; let us regard the valued charge con- 
 fided to us as a priceless treasure, of which a strict 
 account will one day be demanded. 
 
 Now, charity not only requires that we instruct, 
 
REV. MOTHER McAULEY. 9 
 
 but also that we should pity, encourage, and even 
 reprove the children under our care, as they may 
 require. We must be vigilant in their service, hav- 
 ing a watchful eye over them, that we may form 
 their minds and hearts to piety, and infuse into 
 them a desire of pleasing God in all their actions. 
 
 For the love of our Lord, we must try to bear 
 patiently everything rude and disagreeable, remem- 
 bering their precious souls — the price at which they 
 have been redeemed. Oh ! with what ardor we 
 should care for this portion of the flock of Jesus. 
 What an esteem we should have for our sublime 
 vocation ! 
 
 Humility. — This is the second virtue specified as 
 essential to the discharge of our duties in the 
 school. We shall not fail to possess this disposition 
 if we consider our utter worthlessness and total ina- 
 bility to perform any good work of ourselves without 
 the grace of the Almighty. God wonderfully assists 
 the humble, and makes use of them for His greatest 
 designs, as they never subtract from His glory, by 
 attributing their success to themselves; but faith- 
 fully refer all to Him. 
 
 As the duty of instructing and saving, as it 
 were, the souls of children — being a divine employ- 
 ment, the same that engaged Jesus Christ on 
 earth — it requires a great deal of humility; and the 
 
10 FAMILIAR INSTRUCTIONS OF 
 
 saints undertook this duty with a holy delight, 
 regarding their young charges as the representa- 
 tives of the Infant Jesus, and as such, esteemed 
 themselves honored in being allowed to serve 
 them. 
 
 Oh ! what a happiness for us to be called to 
 the same noble mission. What care we should 
 take in all that regards the simple education of 
 these little ones ! 
 
 How patiently we should repeat, over and over 
 again, the lessons of virtue we teach them in our 
 instructions, as children could not be expected to 
 retain what they hear but once. Again, how affec- 
 tionately we should teach them to lisp the sacred 
 names of Jesus and Mary — impressing on their ten- 
 der souls the greatest love for God and for His 
 Blessed Mother, with a dread of displeasing them 
 by the least sin. 
 
 Purity of Intention. — In the discharge of our 
 duties, this virtue is indispensable, since, without 
 it, if we performed miracles amongst the children, 
 all would be without merit. 
 
 With St. Ignatius, then, let our watchword be, 
 " All for the greater glory of God." 
 
 Our visits to the Blessed Sacrament, before and 
 after school, should be made with the utmost fer- 
 vor; for»if our intention be well directed, the 
 
REV. MOTHER McAULEY. II 
 
 peace of our mind and heart will remain undis- 
 turbed, even when we do not succeed in our labors. 
 We should remember that our merit does not 
 depend on the fruit of our exertions, but on the 
 purity of our intention, by which we are actuated. 
 
 Confidence in God. — We must cultivate most 
 assiduously this sweet virtue — for with it, we shall 
 effect much good among Christ's " little ones" 
 
 Let us listen to St. Philip Neri, who tells us 
 that if we throw ourselves into the arms of God 
 (we may be sure), He will qualify us for all He 
 desires us to do for Him. Why should we not 
 then undertake the duties imposed on us by holy 
 obedience, with great courage, for infinite is^the 
 love God bears to souls who repose in His pro- 
 tection, and whilst humility makes them diffide 
 in their own lights and experience, so as to expect 
 nothing from their feeble efforts, the virtue of con- 
 fidence causes them to hope for everything from 
 the divine Goodness. After specifying the virtues 
 we should bring to the discharge of our school 
 duties, our holy Rule reminds us of the glorious 
 recompense attached to their faithful discharge. 
 We may feel confident that Jesus Christ keeps an 
 exact account of all we do for His poor, that He 
 listens to every word we speak to them, to recom- 
 pense each with God-like liberality. This should 
 
12 FAMILIAR INSTRUCTIONS OF 
 
 encourage us to love this duty, and to devote our- 
 selves unreservedly to the acquisition of everything 
 that would fit us for its fulfilment. It will lead 
 us to undergo, with sweetness, all the labor and 
 fatigue attendant on the care and instruction of 
 children, and it will animate us with a burning 
 zeal for their advancement in every virtue. 
 
 The second section of this Rule points out one 
 of the chief means we have to discharge our 
 school duties well, viz., prayer to God and the 
 Queen of Heaven. We fulfil this point by the 
 visit we make to the Blessed Sacrament, before 
 and after attending the school ; but, besides this, 
 we ought to pray for our young charges at other 
 times, and beseech our Lord to preserve them in 
 their first innocence. 
 
 When instructing the children, we should be 
 careful to inspire them with devotion to the Passion 
 of Jesus Christ, to His real Presence in the Most 
 Holy Sacrament, to the Immaculate Mother of 
 God, and to their Guardian Angels. 
 
 The third section of same Rule reminds us of 
 the essential duties of religion, in which we should 
 instruct the children, namely : — The offering of 
 their hearts to be made on awaking, the sign of 
 the cross, which should be their first action, and 
 which we should teach them to make slowly and 
 
RE V. MOTHER McA ULEY. I J, 
 
 devoutly. The thanksgiving they should return 
 for all God's benefits, and the petitions for His 
 grace, are contained in the morning oblation, 
 which should be faithfully taught to the children. 
 
 Moreover, they ought be made ' to understand 
 that, before commencing the principal duties of 
 the day, they should direct their intention to God, 
 to remember that He sees them, and that they 
 were created for no other end than to love and 
 serve Him, in order to be happy with Him here- 
 after. 
 
 We should also teach them a simple method 
 of examining their conscience at night, and encour- 
 age them to be very faithful to this pious prac- 
 tice, frequently inquiring whether it is ever neglected,, 
 telling them it is considered by the Saints a short 
 and easy way of becoming holy, of surmounting 
 one's faults, and that it is also a remote prepara- 
 tion for confession. On the duties towards parents 
 and superiors, we cannot be too urgent, for the 
 neglect or ignorance of them is the cause of the 
 eternal loss of many children. 
 
 By the fourth section we are admonished of the 
 necessity of teaching the children to assist devoutly 
 at the Holy Sacrifice, and never to forget our duty 
 as to instructing them for the Sacraments of Pen- 
 ance, the Holy Communion, and Confirmation- 
 
14 FAMILIAR INSTRUCTIONS OF 
 
 It would be well if we made them learn the form 
 of offering Mass, and that we impressed on their 
 minds the obligation they are under of assisting 
 thereat every Sunday and Holy Day; as there are 
 some parents, unfortunately, who not only fail to 
 give their children good example in this respect, 
 but too readily consider the slightest . obstacle a 
 sufficient excuse for keeping them from Mass. 
 
 Finally, to insure practical fruit from our labors, 
 we -must not omit to tell the children that the 
 instructions they receive, the pious practices they 
 are taught, are intended for after years as well as 
 for the present; that it will be always necessary 
 to make their morning offering, to prepare care- 
 fully for the Sacraments, to assist devoutly at 
 Mass, and that when they see others uninstructed, 
 .and acting in a manner contrary to their Christian 
 duties, they should sweetly and quietly admonish 
 them, in order to prevent sin. 
 
 With regard to our method of imparting relig- 
 ious instruction, we cannot be too simple ; far- 
 fetched words, studied discourses should be 
 unknown amongst us ; — for such are entirely above 
 the capacity of our young charges, and thus our 
 time would be lost. Experience daily proves that 
 the simplest instructions are the best and the most 
 impressive. Little examples, which are striking, and 
 
REV. MOTHER McAVLEY. 1 5 
 
 familiar comparisons are most useful, and serve to 
 gain the children's attention. It would be well if 
 we questioned them on what we tell them, for by 
 this we can better judge whether they understand 
 our instructions. 
 
 Let us also sometimes speak to their holy 
 Angels, and ask through their intercession for all 
 graces for our pupils, as well as for ourselves, that 
 we may imitate the zeal and charity of these 
 angelic spirits. 
 
 To evince gratitude for our sublime vocation, we 
 should labor unceasingly to fit ourselves for the dis- 
 charge of the duties it imposes. We cannot too much 
 fear the woe pronounced by Jesus Christ against 
 those who scandalize His " little ones" by bad 
 example, and strive to be always to them subjects 
 of edification. 
 
 It imports us also to be well instructed in the 
 doctrine of the Church, in order to teach the 
 same to the children, which, according to St. 
 Alphonsus, every Christian is bound to know: 
 
 1st. The five principal mysteries. 
 
 2d. The Sacraments, at least Baptism, Penance 
 and the Holy Eucharist. 
 
 3d. The Commandments of God, and the 
 Church. 
 
 4th. The Our Father, Hail Mary and the Creed. 
 
1 6 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER III. 
 
 OF THE VISITATION OF THE SICK. 
 
 *D Y our vocation to the Order of Mercy, and 
 by a most sacred vow at our Holy Profession, 
 we are engaged to comfort and instruct the sick 
 poor of Christ. 
 
 This is the principal reason why we are called 
 " Sisters of Mercy," and why, to the faithful dis- 
 charge of this duty, so many graces are annexed. 
 Remark the words of our Blessed Lord, quoted 
 in the first section of this Rule : " Amen, I say to 
 you, as long as you did it to one of these my 
 least brethren, you did it to me." Oh! what an 
 ineffable consolation to serve Christ Himself, in the 
 person of the poor, and to walk in the very same 
 path which he trod ! and this happy vocation is 
 ours, all unworthy as we are of such a grace. 
 
 During His mortal life our Divine Lord always 
 evinced the greatest compassion for the sick, and 
 performed many miracles for their recovery; and 
 not satisfied with this, He granted to His Apostles 
 the power of healing maladies, also inspired many 
 among the Saints, to continue this sweet work of 
 mercy. These considerations should stimulate us, 
 
REV. MOTHER McAULEY. 1 7 
 
 as our holy Rule remarks, to fulfil with fervor and 
 delight every part of this meritorious duty. 
 
 Our hearts then, should be replenished with 
 love and gratitude to our Divine Spouse, for allow- 
 ing us so graciously to aid Him in the person of 
 the poor; and as the faithful discharge of this 
 service entails many little sacrifices on our part, 
 and is at all times arduous, we must place all our 
 confidence in God, ever keep in mind the patience 
 and humility of Jesus Christ, endeavoring to copy, 
 more and more perfectly, His self-denial, patience, 
 and entire resignation. 
 
 Accordingly, when the great accounting day 
 comes, oh ! how sweet a sentence shall we hear 
 addressed to us by our Sovereign Judge: "Come 
 ye blessed of my Father, for I was hungry and 
 you gave me to eat," etc. And with what a crown 
 of surpassing beauty will He reward the little ser- 
 vices we rendered to His suffering members, ser- 
 vices His grace made delightful. 
 
 We should be faithful to observe all that our 
 holy Rule prescribes regarding the preparation 
 for the Visitation ; dressing quickly, visiting the 
 Most Holy Sacrament, there begging the blessing 
 of our dear Lord, and all the graces necessary for 
 promoting His glory, and the salvation of souls; 
 endeavoring to understand perfectly the way we 
 
1 8 FAMILIAR INSTRUCTIONS OF 
 
 should go ; nor should we walk too quickly or 
 too slowly, but, at a moderate pace. 
 
 Our very looks should bespeak recollection, 
 and this will be the case, if we expect to meet 
 our Divine Redeemer in each habitation. 
 
 Many of the Saints caused worldlings to enter 
 into themselves, and to think of God, by their 
 modest and recollected deportment, when walking 
 through the streets ; and so may we, if we imitate 
 them. 
 
 We should use judgment in the instructions 
 and prayers, to adapt them to the spiritual wants 
 of those we visit. The fervent, we should inspire 
 with sentiments of love, confidence and resignation. 
 The indifferent and careless, with fear of God's 
 judgments, humility and contrition. 
 
 In these visits to the poor, we should not 
 allow our time to pass unprofitably, as it undoubt- 
 edly would, if we permit them to speak incessantly, 
 and to relate things that would not benefit them 
 to tell. However, there are exceptions to this ; 
 for it unburthens the mind of some, to make 
 known all their little trials ; and thus, it is well to 
 listen to them, in order to gain their confidence, 
 and to draw them to God. Our manner of speak- 
 ing should be easy, soothing and impressive, as a 
 loud tone of voice distresses the sick. 
 
REV. MOTHER McAULEY. 1 9 
 
 We should never forget that the spiritual good 
 of the sick is to be our principal aim, and that 
 when we find persons who have been long absent 
 from the Sacraments, and are indifferent about 
 their souls, we must endeavor to rouse them to 
 repentance, by speaking with holy zeal, of how 
 God punishes those who abuse his grace, and die 
 in sin ; then, of the necessity of seeking pardon 
 in the Sacrament of Penance, and the miserable 
 eternity that awaits the impenitent sinner. We 
 must admonish such persons with great energy, 
 with real concern for their poor souls, for unless 
 we evince deep interest, we shall fail to move the 
 sinner to repentance. Our zeal must, at the same 
 time, be prudent; we should study the dispositions 
 of those we have to instruct, and if we find per- 
 sons, particularly men, who have little or no 
 religion, inclined to make a jest of what we say, 
 asking questions which it would require a theolo- 
 gian to answer, we must be very cautious in our 
 replies, and desist as soon as possible from speak- 
 ing to them. But when we meet non-Catholics, 
 who are favorably disposed to embrace our holy 
 faith, we should, however much they urge us, 
 decline giving them instruction, but recommend 
 them to address themselves to a priest. 
 
 Having succeeded in inspiring those whom we 
 
20 FAMILIAR INSTRUCTIONS OF 
 
 visit, with a salutary fear of God, and a regret for 
 their indifference in His service, we would then da 
 well to animate them with confidence, by remind- 
 ing them of the love our Divine Lord manifested,, 
 while on earth, for all who returned to Him. We 
 could here cite as examples, St. Peter, St. Mary 
 Magdalen, the penitent thief, the parable of the 
 Good Shepherd, and the Prodigal Son; any one 
 of these is calculated to arouse confidence. 
 
 To our instructions we should add a fervent 
 prayer, that our Lord, the true " Changer of 
 hearts," may, by His grace, soften those of 
 His poor creatures and bring them to repent- 
 ance. 
 
 Once we have succeeded in inducing the 
 patient to wish for reconciliation with God, we 
 ought to direct our exertions to prepare him for 
 the Sacrament of Penance, referring thereunto our 
 every prayer and precept. 
 
 Let us frequently question the sick, and all 
 whom we instruct, on the principal mysteries; but, 
 in our intercourse with persons of a respectable 
 class, or others who would be embarrassed by 
 such interrogations, it will suffice to ascertain, in 
 an indirect manner, whether they know and under- 
 stand what is essential ; for instance : in showing 
 them a Crucifix, we could ask them, did they not 
 
: T. MOTHER M:A UL E 2 I 
 
 remember which : the Divine Persons i 
 
 them, and why He became man? etc. 
 
 Where there is no hope :: recovery', charity 
 [uires that we make it known gradually and 
 cautiously, lest the patient be too much a!; 
 We may suggest many motives for resignation ; 
 such as the vanity of the world, the necessity that 
 all lie under of leaving it, sooner or later; the 
 happiness of dying in God's grace ; the danger of 
 relapsing in:: sin, and being lost, if life were pro- 
 longed; the joys of Heaven; the peace experi- 
 enced by those who are entirely conformed to the 
 will of God ; also the merit of this resignation, 
 which, according to the doctrine of 5:. Alphonsus, 
 is so great, that a person who dies after having 
 made an act :: perfect conform ty goes directly 
 to heaven. 
 
 We should, moreover, counsel the sick to make 
 frequent acts j( abandonment; : ":: race they have 
 en to confess::::. and are truly contrite, they 
 ought no: :: indulge fears about eternity; but 
 cast themselves intc the ::ean *:f G:d's mercy, 
 th an humble c ::;r.dence, trusting in the merits 
 of the:: Saviour, and the intercession of His 
 Blessed Mother f: : the -'a:e of a - ana 
 
 h:ly death. 
 
 We are a:hu:a:shed by ;ur holy Rule, to 
 
22 FAMILIAR INSTRUCTIONS OF 
 
 avoid giving our advice or opinion on the tempo- 
 ral affairs of those whom we visit ; the only sug- 
 gestion it becomes us to make is to have them 
 consult some person on whose good sense and 
 probity they can rely. 
 
 As we have no established funds for the poor,, 
 we cannot safely make promises about procuring 
 relief for the sick person's family, but we may as- 
 sure those who are anxious about their children, 
 that God will take care of them — that the Blessed 
 Virgin will be their Mother; and the more perfect 
 the conformity of the sick and dying parent, the 
 greater the graces they draw down on themselves 
 and their family. However, it would not be mak- 
 ing promises to say, that should the children 
 come to school, we would attend to their instruc- 
 tion. 
 
 On returning to the Convent, we should at 
 once make a visit to Jesus in the Blessed Sacra- 
 ment — thank Him most fervently for His protec- 
 tion — humble ourselves for the faults we have 
 committed, and supplicate all graces for those we 
 have visited. 
 
REV. MOTHER McAULEV. 2$ 
 
 CHAPTER IV. 
 
 OF THE ADMISSION OF POOR WOMEN TO THE HOUSE 
 
 OF MERCY. 
 
 r VfS the first section of this Rule mentions 
 
 particularly, that it is " poor women of good 
 
 character," who are to be admitted to the " House 
 
 of Mercy," we cannot be too exact on this point. 
 
 No young woman should be admitted whose 
 character has not been at all times irreproachable ; 
 that is, innocent of all that could have given the 
 least scandal. But, we are not to understand by 
 this, that giddiness, or an apparent want of sense, 
 is a just cause for exclusion, as these faults may 
 often arise from a non-observance of due restraint, 
 or, serious reflection on divine Truths — so that, a 
 little time in the House of Mercy, might remove 
 the cause of these failings. 
 
 There are some young women very good in 
 other respects, who have naturally, violent, unsub- 
 dued tempers ; in such cases it would be better 
 not to admit them, as they might ruin the peace 
 of the house. 
 
 If they could be placed in safe lodgings, and 
 
24 FAMILIAR INSTRUCTIONS OF 
 
 advised to frequent the Sacraments, as the best 
 means of overcoming themselves, it would be suffi- 
 ciently fulfilling our duty towards them. 
 
 The inmates of the house should, as our holy 
 Rule says, be carefully instructed in the Catechism, 
 and taught how to prepare for the Sacraments. 
 Great care should be taken to make them rightly 
 understand in what true piety consists, as many, 
 who have a pious turn of mind, imagine it to be 
 comprised solely in approaching often the Sac- 
 raments, and saying long prayers ; whereas, they 
 should know that where any pious act of super- 
 erogation interferes with the good order and reg- 
 ularity to be observed in the families with whom 
 they live, it does not honor God, but is rather 
 displeasing to Him. 
 
 It would be useful to inculcate the necessity 
 and advantage of regarding as the will of God, 
 every lawful command of those in whose employ 
 they are engaged — ever keeping in mind the 
 humility and subjection of their Divine Redeemer; 
 and for His sake, bearing patiently any severe or 
 unkind treatment, which, they should remember, 
 never justifies them in acting disrespectfully towards 
 their employers. Again, they should consider 
 their employers as placed over them by God ; 
 above all, they ought scrupulously to avoid speak- 
 
REV. MOTHER McAVLEY. 25 
 
 ing of them uncharitably, or making known their 
 defects, as this is a fault often committed through 
 ignorance. 
 
 The obligation they are under of taking great 
 care of the articles confided to them, should be 
 also impressed on their minds, telling them always 
 to keep in remembrance the scrutinizing exami- 
 nation they must one day undergo. 
 
 Whilst in the House of Mercy, they should 
 never be allowed to indulge idleness, but required 
 to perform their duties with regularity, and induced 
 to love tidiness. If they refuse to comply with 
 the regulations laid down, it is better to dismiss 
 them. 
 
 The fourth section of this Rule, reminds the 
 Sisters that they should not be familiar with these 
 persons. Should one of them, at any time, address 
 a Sister without necessity, a kind reply should 
 be given, but the conversation not continued. 
 Should they apply to them on any necessary 
 subject, they should refer them to the " Sister in, 
 charge." 
 
 In their intercourse with these persons, the 
 Sisters should always speak to them kindly, and 
 if it be necessary to reprove them, it should 
 be done gently and meekly, in order to let them 
 see it is for their good. 
 
26 
 
 FAMILIAR INSTRUCTIONS OF 
 
 Although our holy Rule mentions the partic- 
 ular days on which the young women should 
 approach the Sacraments, yet, it is not always in 
 our power to have this section observed, as it 
 generally depends on the wishes of the Confessor 
 and other circumstances. 
 
 
REV. MOTHER McAULEY. 2J 
 
 CHAPTER V. 
 
 OF THE VOW OF HOLY POVERTY. 
 
 6jN the first section of this Rule, we are exhorted 
 to weigh well in our minds the tender love 
 our Divine Spouse, Jesus Christ, bore to holy 
 poverty. We are invited to consider Him from 
 the Crib to the Cross, and to learn from His 
 example, in what holy poverty consists, what it 
 exacts in rigor, and to what the perfection of it 
 obliges. 
 
 Let us study our Divine Model, and see in His 
 very birth, how utterly He renounced all earthly 
 riches, all manner of comfort, all the appendages of 
 wealth, and how closely He embraced cold, hun- 
 ger and privations of every kind — the true badges 
 of holy poverty. But it was not in His sacred 
 nativity only that our Lord practised this blessed 
 virtue. His entire life was one of continual pov- 
 erty. He was so destitute that He had not the 
 means of paying the tribute — nay, He had not 
 whereon to lay His head. When He suffered from 
 hunger in the desert, He had no food; He had 
 but one garment, and even of that He was 
 
28 FAMILIAR INSTRUCTIONS OF 
 
 despoiled before His death : hence, the love of 
 poverty was amongst His last lessons, and, as our 
 holy Rule remarks : " It is the patrimony He 
 has bequeathed to His faithful followers!* 
 
 Let us now consider the perfect disengage- 
 ment from earthly things required of us in the 
 second section. It suffices not that we renounce 
 in effect all we possessed in the world, we must 
 also, detach our affections from them ; for the 
 Saints teach, that what constitutes the merit and 
 excellence of holy poverty is, first, detachment of 
 the heart from earthly possessions, and secondly, 
 a relish or love of those things which make pov- 
 erty practically felt. 
 
 In this point, as in every other, Jesus Christ 
 is our model. He was not only devoid of riches, 
 but He reduced Himself to a state of absolute 
 want ; and so ardently did He cherish holy pov- 
 erty, that he embraced with joy every privation 
 attendant on it. 
 
 The Saints too, in every age, fired with a 
 noble ambition of following their Divine Master, 
 renounced wealth and dignities, and chose rather 
 to be poor with Jesus Christ, than rich without 
 Him. 
 
 St. Francis called poverty, the Spouse of Christ ; 
 St. Ignatius Loyala, the Mother of Religious, and 
 
REV. MOTHER McAULEY. 2ty 
 
 Blessed Paul of the Cross,* the rampart of his 
 congregation. 
 
 With these bright examples before us, can we, 
 who have left all for Christ, hesitate a moment in 
 resolving that we will aim at acquiring poverty of 
 spirit in all its perfection? To do this, we must 
 be quite content with all that is provided for us, 
 and even think that we are taken too much care 
 of. We must be ready to give up, at a moment's 
 warning, anything appointed to our use ; and, 
 should we find ourselves, even in the least degree,, 
 attached to any article whatsoever, we ought, if 
 we wish to acquire true poverty of spirit, to at 
 once ask leave to relinquish it. 
 
 St. M. M. de Pazzi used to say, that the Relig- 
 ious who dresses and lives without desiring any- 
 thing, but what is provided for her by the Commu- 
 nity and Superior, is sure of salvation. 
 
 The more perfect, then, our poverty is, the 
 more abundantly will God fill our souls with heav- 
 enly treasures, with which, we can purchase eter- 
 nal happiness. 
 
 In the third section we are reminded, that 
 we are not to give anything, or receive any 
 present, without permission. All presents we 
 
 *Not canonized till 1867, and these instructions were given* 
 previous to the year 1841. 
 
JO FAMILIAR INSTRUCTIONS OF 
 
 receive should, at once, be given up to the 
 Mother Superior, that she may dispose of them 
 as she thinks well. 
 
 In our very dress, we ought to be mirrors of 
 holy poverty, loving the coarsest, plainest and 
 oldest things in the house ; we should keep noth- 
 ing that is unnecessary, but give up all that 
 ceases to be useful to us. Let us even love to 
 want what is convenient and necessary to us, and 
 rejoice, if possible, when we are not supplied with 
 everything we require or wish for, since we are 
 poor Religious, who, like the poor, must be satis- 
 fied to want conveniences. This was the senti- 
 ment of St. M. M. de Pazzi, who valued much 
 the least thing given her by the Community, how- 
 ever abject and mean, and would say: "The 
 meaner things are, the more we should esteem 
 them ; for we make profession of poverty, and 
 everything seems precious to the poor, who know 
 well that rich and valuable things are not for 
 them." On this subject, St. Francis de Sales says : 
 "" The to-morrow of a soul dedicated to God 
 should be her trust in His Divine Providence." 
 
 We should also accommodate ourselves to the 
 daily inconveniences which occur in diet, clothing, 
 and other occasions, receiving all according to 
 God's designs, who affords us those opportunities 
 
REV. MOTHER McAULEF. 3t 
 
 of mortification ; thus, we should welcome them, 
 and kiss the hand that sends them ; and this, we 
 may learn from St. Francis de Chantal, who says : 
 " When we get what is according to our liking, 
 let us bless God, who has permitted us to have 
 this little enjoyment ; and when we receive what 
 is not in keeping with our wishes, let us equally 
 thank His goodness for sending tis this little occa- 
 sion of practising virtue!' 
 
 " voluntary poverty" cries out St. Lawrence 
 Justinian, "how blessed art thou ! possessing noth- 
 ing, thou art always cheerful ; always abounding, 
 because thou turnest to advantage every inconven- 
 ience!' 
 
 Again, " Poverty should be the badge of Relig- 
 ious; and as men of the world distinguish their 
 property by stamping it with their names, so the 
 works of a Religious should be known to be such, 
 by the mark of holy poverty." — St. M. M. de Pazzi. 
 
32 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER VI. 
 
 OF THE VOW OF CHASTITY. 
 
 £TTHE chastity to which a Religious binds her- 
 self by vow is a virtue which renders her, in 
 some manner, equal to the Angels. Their chastity, 
 though more blessed, is not so generous as that 
 of a Religious, for it is an effect of their beatitude, 
 whilst her's is the result of her virtue and courage. 
 We have been called to the unspeakable honor 
 of following Jesus Christ, by the practice of this 
 angelic virtue, but, as we hold this fragile treasure 
 in an earthen vessel, we must take the utmost 
 precautions to preserve it. Doubtless, there is 
 greater security for it in Religion than in the world, 
 but still, it is never out of danger, for in leaving 
 the world, we do not leave ourselves, therefore, we 
 must endeavor, not only to esteem this heavenly 
 virtue, but must beware of the enemies who 
 would rob us of it. Amongst these, none are to 
 be more feared by the Religious than herself: 
 her own passions, senses and inclinations are the 
 instruments, of which the demon makes use, to 
 effect her ruin, or at least, to dim the luster of 
 her virtue. 
 
REV. MOTHER McAULEY. 33 
 
 With what arms then, are we to combat for 
 the preservation of our vow ? With no other than 
 those of humility and mortification. Humility, 
 most powerfully draws down God's grace, and it 
 was the remedy our Lord prescribed to many 
 great Saints, when assaulted by temptation. 
 
 Mortification, especially of the senses, is also 
 essential, and, as our holy Rule remarks, it is 
 through these avenues, the enemy tries to gain an 
 entrance into our souls. 
 
 If we are vigilant in guarding our senses, there 
 is no danger that we shall be surprised by his 
 stratagems, for our Lord will aid our feeble efforts 
 to keep us closely united to Himself. 
 
 Besides these two virtues, there are other 
 weapons furnished us by spiritual writers, namely : 
 To avoid worldly conversations, and to recur to 
 the thoughts of God's presence, which is ever our 
 great safe guard. We should remember, too, that 
 Jesus Christ is on our side, sustaining us, and, 
 that He only awaits the end of our combat, to 
 enrich us with a crown. In great temptations, we 
 must have recourse to the thoughts of death, judg- 
 ment, and hell ; above all, of the Passion of our 
 Saviour, take refuge in His wounds, especially in 
 that of His Sacred Heart; we should likewise apply 
 to fervent prayer. 
 
34 FAMILIAR INSTRUCTIONS OF 
 
 Modesty is the guardian of interior recollection. 
 There is no virtue without interior recollection, 
 and this point depends upon modesty, the source 
 of all virtues and moderator of all passions. 
 Patience, humility, obedience, abnegation, all pro- 
 ceed from, and flourish with holy modesty. 
 
 Modesty of deportment is especially necessary 
 for Religious ; they are lights, which should not 
 be hid under a bushel, but appear on lofty mount- 
 ains ; they are made a spectacle unto the world, 
 to Angels, and to men; the eyes of all are on 
 them; hence, their modesty should be apparent to 
 all. It is not only essential for edification, but 
 also for charity, as they must endeavor to gain 
 all, diffusing around them the good odor of Jesus 
 Christ. All this is effected most surely by modesty 
 of deportment, and in order to imitate our Lord, 
 without which, there is no salvation for us. 
 
 Our Divine Redeemer was remarkable for this 
 virtue. His eyes were generally cast down, and we 
 became Religious only that we might be able to 
 copy His virtues more easily and more closely. 
 At Reception we clothed ourselves with Jesus 
 Christ, therefore we must be adorned with His 
 spirit. There are, however, many obstacles to 
 this sweet virtue — modesty of deportment: 
 
 ist Obstacle. Forgetfulness of the presence of 
 
REV. MOTHER McAULEY. 35 
 
 God ; sloth, created by this forgetfulness ; love of 
 ease, to which restraint is painful, especially that 
 universal and continual kind which holy modesty 
 requires, for we must bear in our bodies the mor- 
 tification of Christ, but this is a vain sentiment 
 if not reduced to practice. St. Francis de Sales 
 asserts that this modesty is the greatest sacrifice 
 we can make to God — nay, it is a perpetual cruci- 
 fixion. 
 
 2d Obstacle. Want of esteem for little things 
 — and this so opposed to our Lord's ideas. The 
 least insect or flower is formed with the greatest 
 possible perfection, and all creation breathes order 
 and regularity. 
 
 3d Obstacle. Pride, love of show, etc., which 
 destroys sweetness, humility and recollection. 
 The practice of this virtue regards walk, carriage, 
 head, eyes, hands, feet, manner, conversation — 
 in a word, our every movement. 
 
 The means of acquiring it are briefly these : 
 
 1st. Love and esteem for our Rules, many of 
 which touch on this subject; for instance, the chap- 
 ter which we are at present considering speaks of 
 guarding the senses; that on charity, of avoiding 
 in manner, conversation, etc., all that might offend 
 or give pain; that on humility, of the deference 
 we should pay to each other. 
 
36 FAMILIAR INSTRUCTIONS OF 
 
 2d. Often consider our Model and Master,, 
 Jesus, and ponder how He walked, served, spoke 
 and ate. 
 
 3d. Recollection. — The practice of the pres- 
 ence of God is one-half of holiness, and it is a 
 sovereign preservative against sloth and negligence 
 in deportment. Politeness is not so much the 
 result of education as of recollection and humility. 
 
 4th. Mortification. — This virtue is requisite for 
 holy modesty, and involves a spirit of sacrifice 
 which is faithful in the smallest things. 
 
 5th. Respect for all persons and their angels. 
 Even when alone, St. Francis de Sales acted with 
 the same circumspection as when in the presence 
 of others. 
 
 The motives for practicing this modesty are : 
 
 1st. That it renders us dear to Jesus Christ 
 and to the Holy Spirit, who is jealous of the 
 fidelity of His spouses, and because attention ta 
 little things is infinitely agreeable to Him. 
 
 2d. It is necessary for Religious, charged with 
 the care of young persons. Children are power- 
 fully attracted by a modest, humble deportment. 
 
 3rd. It preserves peace and union, by prevent- 
 ing rudeness, perverseness, opposition. 
 
 4th. It merits immense graces. Perhaps some 
 of our faults proceed from infidelity to little regu- 
 
RE V. MO TEER BAA ULE Y. : ' 
 
 lations, by which our souls, losing grace, grow 
 weak and fall. 
 
 It is likely, too, that the gift of prayer depends 
 on some of these little sacrifices. 
 
 5th. It keeps us in the practice of Faith, 
 Hope, Charity, Obedience, and every other 
 virtue. 
 
 We belong to God, — all in us is His. How 
 sweet to the fervent spouse is this thought : Jesus 
 •wishes me to walk, speak, etc., — so and so, — shall 
 I not try to please Him ? 
 
 This continual watchfulness mav be irksome to 
 a tepid, ungrateful Religious, whose want oi 
 modesty and reserve, show her dissipated, disor- 
 derly interior ; but it is by no means distasteful to 
 the fervent soul, who values more the good pleas- 
 ure of her Divine Spouse than her own ease. 
 
 It will encourage us to recall, in what detail 
 St. Ambrose portrays the modesty of our Blessed 
 Lady — showing us, what ours ought to be. He 
 says : "All her movements were grave and composed ; 
 r ivalk modest, her voice gentle, and all her virtues 
 reflected on her zchole exterior, a -nest Perfect image of 
 the beaut) of her soul" 
 
 Our holy Rule tells us, that she is the great 
 model we are obliged to imitate ; so, let us become 
 faithful copies of her, and then we shall have 
 
38 FAMILIAR INSTRUCTIONS OF 
 
 acquired the virtue of holy modesty, in all its 
 perfection. 
 
 The Saints vie with each other in lauding chas- 
 tity ; thus, St. Philip Neri asserts that " Humility 
 is the safeguard of Chastity ;" while, St. Francis 
 de Sales styles it, "The lily of virtues, and makes 
 man almost equal to the angels. It has this 
 peculiar excellence above all other virtues, that it 
 preserves both soul and body, fair and unspotted!' 
 
 Again — how blessed this virtue we learn from 
 Thomas a Kempis, who says: "If there is joy in 
 the world, certainly, the man whose heart is pure 
 has it." 
 
REV. MOTHER McAULEF. 39 
 
 CHAPTER VII. 
 
 OF THE VOW OF OBEDIENXE. 
 
 C]~HE practice of this virtue is enriched with 
 merits, with rewards and with advantages, which 
 eternity, alone, will fully unfold. 
 
 Now, what are its merits? Each separate act 
 of this virtue, proceeding from a superhuman 
 motive, procures for the soul a fresh supply of 
 grace, which enlightens and animates it in the ser- 
 vice of God; but this is not ail: grace is the seed 
 of glory. 
 
 And what are the rewards of this virtue? St. 
 Teresa tells us " That they are so great, and the 
 degree of glory, which our Lord has prepared for 
 the obedient, is one so eminent, that she would 
 joyfully undergo all the various torments endured 
 by the martyrs, only to obtain a share in the least 
 portion of that felicity." Accordingly, every action, 
 which is sanctified by obedience, be it ever so 
 ordinary, obscure, or insignificant in itself, meets 
 this same reward. What then must be the treas- 
 ures of glory accumulated in one day, by the 
 practice of holy obedience ? 
 
 The advantages of this virtue are manifest: 
 
40 FAMILIAR INSTRUCTIONS OF 
 
 1st. Conformably to St. Philip Neri, "It is the 
 short road to perfection" This was likewise the 
 maxim of St. Teresa. 
 
 2d. It enables us to live in the most unerring 
 peace and security : nothing troubles the truly 
 obedient soul, for she simply seeks and follows the 
 ever blessed will of God, and fulfils it faithfully by 
 whatever medium it is made known. 
 
 3d. It gives us great confidence in God, for 
 it engages Him to watch over us with paternal 
 love, since we implicitly do His will. 
 
 4th. It is the great bond of union in the relig- 
 ious life, and makes all have but one will, one 
 heart and one soul in God. 
 
 Now, our holy Rule says : that by this vow'we 
 have forever renounced our own will. Behold the 
 extent of our obligations ! To the end of our lives 
 we have vowed to observe holy obedience. We 
 have given our will to God, we cannot resume it 
 without committing a rapine in the holocaust. Ah! 
 let us not be thus ungrateful, but let us rather kiss 
 the sweet chains, which, like those of the Apostle, 
 make us in bonds for Christ. 
 
 The motive of our obedience, we should ever 
 bear in mind : it is no other than the love of God. 
 If we obey from inclination, human respect or any 
 other such imperfect motive, all is lost: no action, 
 
REV. MOTHER McAULEY. 4 1 
 
 however good in itself, will be meritorious, and we 
 shall find, but too late, that we have labored in 
 vain. 
 
 Let us then, always remember that we obey God 
 Himself, when we obey for His love, those whom 
 He has placed over us, and this thought will 
 impart to us great courage when difficulties arise 
 in the practice of this sublime virtue. If we believe 
 that God commands, will we not also hope that 
 He will give us all graces necessary for accom- 
 plishing His designs ? 
 
 The second section of this Rule, descends to 
 particularize in what manner we should obey : 
 "without hesitation" — this implies the first quality, 
 usually assigned by the Saints, to the practice of 
 obedience, viz., promptitude ; then — " in all matters, 
 of great or little moment — agreeable or disagree- 
 able" — here we have the second quality of holy 
 obedience : indifference to employments, not con- 
 sidering whether they are high or low, honorable 
 or abject, but only the will of God, which is 
 accomplished thereby. Then we are reminded, 
 that we should never " murmur" for this would 
 evince great imperfection, and also a want of 
 respect for the ordinances of holy obedience. But 
 though we may not go so far as to murmur, we 
 may fail in this point, by expressing anything like 
 
42 FAMILIAR INSTRUCTIONS OF 
 
 disapprobation, of what is commanded or regulated 
 by Superiors. We should not even entertain 
 thoughts of this kind, but always consider that 
 whatever is ordered is for the best, and by acting 
 thus, we shall always be certain of accomplishing 
 the divine will. 
 
 Our holy Rule speaks here, of the humility and 
 spiritual joy with which we should carry the 
 sweet yoke of Jesus Christ. Perhaps no virtue 
 requires a greater fund of humility for its exer- 
 cise than obedience, which subjects and almost 
 annihilates the two noblest powers of the soul — 
 the understanding and the will. This sacrifice is 
 what makes it such a difficult virtue ; for not only 
 are we required to embrace the exigencies attend- 
 ant on it, but are likewise to do this with spir- 
 itual joy. 
 
 Yes, joy is the special fruit of mortification : it 
 is the reward our Lord grants, even in this life, 
 to those who renounce their own will and pleasure, 
 to follow His; and what austerity can be com- 
 pared to that of holding one's will continually 
 subject and obedient? Besides — "self-love" — to 
 use the words of a pious author, " is the noxious 
 air of the spiritual life" — therefore, mortification 
 is our emancipation from it. 
 
 Without mortification we would be in thraldom, 
 
 
REV. MOTHER McAULEY. 43 
 
 and never taste that childlike joy experienced by 
 the truly mortified ; and most of all by those who 
 practice the highest degree of self-denial — namely, 
 mortification of the will and judgment in obe- 
 dience. 
 
 This is not easy — wherefore, our holy Rule 
 calls it a "yoke/' but it is the sweet yoke of 
 Jesus Christ — one He loved so dearly as to lay 
 down His life, rather than resign it. 
 
 Let us then, generously take up the Cross, and 
 we will find by experience that it is light and 
 sweet, and full of the unction of heavenly grace. 
 
 There are commonly counted three degrees of 
 obedience. The first consists in executing, entirely, 
 what the Superior commands. This is the most 
 imperfect degree — wherefore, St. Ignatius says, it 
 does not merit the name of obedience. 
 
 The second degree consists in submitting our 
 will to that of the Superior, in executing it with 
 promptness and even with joy — renouncing our 
 inclinations, in order to have no other than those 
 of the Superior. 
 
 This degree is much more perfect than the 
 first, which is no better than the obedience of a 
 slave. 
 
 The third degree consists in submitting our 
 judgment and opinion to those of the Superior. 
 
44 FAMILIAR INSTRUCTIONS OF 
 
 This is the most difficult degree, but it is also 
 the most perfect. 
 
 St. Ignatius wished his spiritual children to 
 carry this submission as far as — in matters of 
 faith — blinding themselves to all reasons which 
 might arise against the orders of obedience, and 
 making use of all the powers of their mind to 
 justify the commands of Superiors. 
 
 The third section of this Rule prohibits our 
 absenting ourselves from the Community exercises, 
 without the leave of our Superior. Let us then be 
 exact on this point, and in compliance with our 
 holy Rule, when necessity obliges us to depart 
 therefrom, make known the cause of our absence 
 immediately after. We are to obey the call of the 
 bell, as the voice of God, so as to leave a letter 
 unfinished — a sentence but half said, in order to 
 attend promptly to its summons. 
 
 The necessity of holy obedience is evident. 
 First, there would be no religious Orders, but for 
 this Vow. St. Bernard says : " It is obedience that 
 makes the Religious," There would be no union, 
 peace, or charity in religious houses, without subor- 
 dination to a Superior. 
 
 The obstacles to the exercise of this virtue 
 are pride, self-love, want of the true spirit of mor- 
 tification and of the religious state. 
 
REV. MOTHER McAULEY. 4$ 
 
 The means of attaining it in perfection are a 
 lively faith in the words of our Lord : " He that 
 heareth you, heareth Me;" and again, frequent 
 reflections on His example, remembering how 
 often He declared that " He came on earth not to 
 do His own zvill, but the will of Him who sent 
 Him ;" how obedient He was to His Blessed Mother 
 and St. Joseph, and even to the laws of the coun- 
 try where He spent His life. 
 
 Let us listen, too, to the Venerable F. Alvarez,, 
 S. J., who tells us that, " Obedience is the com- 
 pendium of the spiritual life, as it is also the least 
 laborious, least dangerous, the most secure, the 
 most expeditious way to enrich ourselves with all 
 virtues, and to reach the port of our desires" Here, 
 too, we can quote from the Saints, viz : St. Philip 
 Neri, who says : " He who always acts under obe- 
 dience, may be assured that he will not have to- 
 give an account of his actions to God. And that 
 a person who leads a common, ordinary life under 
 obedience, is more to be esteemed than one who 
 does great penance after his own will." Then, the 
 seraphic St. Teresa affirms that he who has not 
 the virtue of obedience is not worthy to bear the 
 name of " Religious. " How cheering are not the 
 words of St. John of the Cross, who says: "God 
 is more pleased to behold the lowest degree of 
 
4 6 
 
 FAMILIAR INSTRUCTIONS OF 
 
 obedience for His sake, than all other good works 
 you can possibly offer to Him." "The fulfilment 
 of the divine will," remarks St. Vincent de Paul, 
 " is the creature's supreme good, and this is best 
 secured by the practice of holy obedience ; in it 
 the soul attains a total annihilation of self-love, 
 and the true liberty of the child of God. This is 
 the reason devout souls find so much happiness 
 and sweetness in obedience." 
 
REV. MOTHER McAULEY. 47 
 
 CHAPTER VIII. 
 
 OF THE OFFICE AND MENTAL PRAYER. 
 
 CT"HE recital of the Office is one of our most 
 sacred duties, therefore we should endeavor to 
 say it with all possible attention and devotion. 
 Our attention should be threefold : First, attention 
 to the words— that is, great care in pronouncing 
 them. Second, attention to the meaning of the 
 words when we understand them, and when we 
 do not we should keep our minds fixed upon 
 God. Third, attention to the presence of God. 
 If, according to our holy Rule, before commenc- 
 ing we reflect on the infinite majesty of that 
 God we are about to praise, we shall scarcely 
 fail in the first disposition requisite for the faithful 
 discharge of this holy exercise, namely, attention. 
 
 Let us now consider the devotion we should 
 bring to the recital of the Office. It consists in 
 a sweet movement or tendency of the heart 
 towards God : a desire of honoring, loving and 
 praising Him, for the sake of His own infinite 
 goodness aud perfection. 
 
 St. M. M. de Pazzi possessed this disposition 
 so perfectly, that her very countenance expressed 
 
48 FAMILIAR INSTRUCTIONS OF 
 
 the overflowing joy of her heart when she heard 
 the signal given for the Office. 
 
 We should, therefore, lovingly say our Office, 
 uniting in spirit with the holy angels — or rather, 
 in reality — for Blessed Paul of the Cross (now St. 
 Paul of the Cross) says that they descend into the 
 choir to sing with Religious the praises of God, 
 
 Let us then, particularly attend to these two 
 points in reciting the Office : first, to pronounce 
 the words correctly and distinctly; and secondly, 
 to take a moderate tone. St. Catharine of Bologna 
 required this of her Religious, and remarked, that 
 humility demands that each one should make her 
 voice blend with the voices of others, and never seek 
 to overpower them. 
 
 It will render us very fervent in saying the 
 Office, to remember that by each act of divine 
 praise the fervor of charity, its habit, and with it, 
 every spiritual good, every rich treasure is increased 
 in the soul ; and for every word, every " Gloria 
 Patri" we repeat in reciting it, an eternal weight 
 of glory will be the recompense. 
 
 The second section of this Rule calls our atten- 
 tion to the necessity and advantages of mental 
 prayer. To understand its necessity, we must 
 ponder the opinion of the Saints, who have been 
 illumined on this subject; for instance, St. Aloysius 
 
REV. MOTHER McAULEY. 49 
 
 says: " No one can advance in virtue, who does not 
 meditate." And St. Liguori, " He that does not 
 meditate, cannot be saved without a miracle, for 
 he walks in darkness." 
 
 St. Jane de Chantal asserts, that the whole spir- 
 itual life depends on the piety with which a soul 
 meditates. 
 
 St. Teresa, the great mistress of prayer, affirms 
 that to give up meditation is to cast one's self 
 into hell. 
 
 And why did these great Saints speak so 
 decidedly on its necessity? Because they were 
 convinced, first, that without it a Religious has no 
 light — that she does not see the way to her 
 heavenly country, and, consequently, she is in 
 great danger of going astray. 
 
 Secondly, that as our holy Rule remarks, it is 
 a most effectual means of imprinting deeply on 
 the mind the sublime truths of religion — of ele- 
 vating the soul and inflaming the heart with the 
 love of God and of heavenly things ; hence, it is 
 a strong defence against temptations. Experience 
 proves this ; for mental prayer and sin cannot 
 exist together; and should those who make it, 
 unhappily fall, by persevering in its exercise, 
 they see their misery and return to God. 
 
 " Let a soul," says St. Teresa, " be ever so 
 
50 FAMILIAR INSTRUCTIONS OF 
 
 negligent, if she but perseveres in meditation, the 
 Lord will lead her back to the haven of salvation!* 
 The advantages of mental prayer are manifold. 
 First, It is the great means of attaining the per- 
 fection of our state; and the Saints became Saints 
 by its faithful practice. 
 
 Secondly. It inspires the soul with holy thoughts,, 
 pious desires and good resolutions. 
 
 Thirdly. " It is the spring of all virtues," 
 according to St. John Climachus, "and gives to 
 them strength and solidity." 
 
 Fourthly. It imparts great purity to the inten- 
 tion, great peace to the soul, great light to the 
 mind, and great facility for holy aspirations. 
 
 Fifthly. It calms the passions, effaces imper- 
 fections, and transforms the soul into a sanctuary, 
 where Jesus loves to dwell. 
 The obstacles to it are : 
 
 ist Obstacle. Want of the true spirit of mortifi- 
 cation : for in proportion as the soul is faithful in 
 the practice of self-denial, so does she progress in 
 the heavenly exercise of prayer — one cannot exist 
 without the other. 
 
 2d Obstacle. Want of preparation, both remote 
 and immediate. 
 
 jd Obstacle. Negligence in observing the direc- 
 tions prescribed. 
 
REV. MOTHER McAULEV. 5 I 
 
 Now, if we do not carefully guard against these 
 obstacles our prayer will not be well made, and 
 the time we spend therein will, in a great measure, 
 be lost. 
 
 We should never close our meditation without 
 considering what fault is to be avoided for the day, 
 and what virtue is to be specially cultivated ; as 
 also, to form an humble but fervent resolution to 
 refrain from sin, and practically to cherish virtue. 
 No soul is safe but the one who reposes solely in 
 God. 
 
 St. Francis de Sales advises, that at the close 
 of our prayer we make a spiritual bouquet : viz., 
 a remembrance of one or two points in which we 
 feel particular devotion, in order to excite fervor 
 during the day. 
 
 We are told in this Rule, that we are to take 
 delight in mental prayer. This will not be difficult 
 if we remember to whom we speak when engaged 
 therein : to our Lord, our Master, our Father, our 
 Spouse, our All — our dearest and sweetest Jesus. 
 Nor will a state of aridity prevent us taking delight 
 in prayer, for, in the superior part of the soul, we 
 can ever rejoice in the perfections of God. We 
 can implore His mercy, make acts of resignation, 
 love, contrition, abandonment, though the inferior 
 part may be overwhelmed with desolation. 
 
52 FAMILIAR INSTRUCTIONS OF 
 
 "Oh ! " exclaims St. Francis de Sales, " blessed 
 the soul that perseveres affectionately in this holy 
 exercise, notwithstanding all difficulties, for she will 
 enrich herself, and will receive the bread of grace, 
 which will nourish her unto eternal life/' And else- 
 where he advises as follows: "Truly, we ought, 
 with great simplicity, leave to our heavenly Father 
 the care of our prayer, and of our interior, while, 
 being on our side, faithful to practise the solid vir- 
 tue, which He will lay in our way." 
 
 In his book on the " Love of God," he wisely 
 remarks : " Solid rapture is to go out of our evil 
 inclinations, to live according to the Rule, which is 
 the will of God for us, and in which we shall find 
 all means for our perfection, as also for union with 
 God and with our neighbor!' 
 
 But we should never forget, that of all other 
 gifts, prayer must come from God : hence, we must 
 beg it continually, with a profound humility and 
 an untiring patience. 
 
 The labors and fatigues of our Institute are 
 at all times great, and constant perseverance in 
 bearing them appears hard, but we have an 
 unfailing fount of refreshment in holy meditation, 
 to invigorate our feeble spirits — to spur us on to 
 the practice of patience, and every other virtue. 
 
 Conformably to this teaching, we may here 
 
REV. MOTHER McAULEF. S3 
 
 quote St. Vincent de Paul: " Amongst ordinary- 
 occupations, we should have our spiritual exer- 
 cises most at heart, — taking care to do them in 
 preference to other things, where obedience does 
 not enjoin the contrary ; because spiritual things 
 appertain to God directly, and most efficaciously 
 conduce to perfection; if we neglect them, we 
 draw down upon ourselves the malediction threat- 
 ened by the Holy Ghost, to those who do the 
 work of God negligently!' 
 
54 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER IX. 
 
 OF THE SPIRITUAL EXERCISES AND RENEWAL OF VOWS. 
 
 (7THE great importance and utility of spiritual 
 retreats are so well known by experience, 
 that it appears almost a waste of words to dwell 
 at length on them. 
 
 The Saints, who knew the value of spiritual 
 exercises, considered a retreat as one of the most 
 special graces in the treasury of God ; and many 
 of them are now in glory, bright with the efful- 
 gence of the ever blessed Deity, who owe their 
 state of bliss to a well made retreat. 
 
 For our instruction and example, our Divine 
 Lord, Himself, spent forty days in the silence and 
 solitude of the desert, before entering upon His 
 public ministry. The necessity and advantages of 
 retreat are equally clear and obvious : the great- 
 est fervor is relaxed by time, and the most heroic 
 virtue stands in need of frequent supplies of 
 strength, which are obtained by means of retreat. 
 
 The soul sees plainly its state in retreat. The 
 meditations, lights, inspirations — all tend to unfold 
 to her the view of her infidelities and imperfec- 
 
RE V. MO THER McA ULE Y. 55 
 
 tions, and without this clear view she would never 
 amend. 
 
 Again : the voice of Jesus Christ is heard dis- 
 tinctly in the silence of retreat — sometimes reproach- 
 ing the soul with her ingratitude — at other times, 
 sweetly inviting her to a more perfect life, and 
 this internal voice is so efficacious and powerful, 
 that no heart can resist it, or be deaf to its lov- 
 ing appeals. 
 
 These inspirations give rise to strong resolutions 
 to devote one's self to God without reserve, and 
 to advance in every religious virtue. 
 
 Most aptly is retreat styled "the School of 
 Divine Love," and the great means to conduct the 
 soul to her Sovereign Good — to unite her more 
 closely to Him. 
 
 The means of drawing fruit from retreat are 
 to enter on it with a firm resolution to give our- 
 selves wholly to God : to refuse Him nothing ; to 
 be inviolably faithful to the inspirations He sends ; 
 to have an ardent desire to profit by this great 
 grace, and be determined to persevere in the fer- 
 vent discharge of our spiritual exercises, with an 
 unbounded confidence in God, notwithstanding all 
 the obstacles we may encounter from aridity, 
 temptation, and the weakness of our vitiated 
 nature. 
 
56 FAMILIAR INSTRUCTIONS OF 
 
 The motives for entering retreat are, first and 
 paramount, obedience to the adorable will of 
 God, intimated to us by our holy Rule and 
 Superiors. 
 
 Secondly. Our spiritual necessities, which are 
 so numerous and urgent, that we cannot be blind 
 to them : such as, our infidelity to grace — the lit- 
 tle fruit we reap from the frequent use of the 
 sacraments — our failures in humility, silence, charity, 
 and the other religious virtues. 
 
 The obstacles to our making a good retreat 
 are, first : entering on it with minds preoccupied 
 with external duties; for in retreat we should be 
 as if God and ourselves were alone in the world. 
 
 Secondly. Being reserved with God. St. Igna- 
 tius tells us, that nothing short of generosity, 
 without reserve, will dispose a soul to receive in 
 abundance the spiritual gifts of God ; and besides, 
 the greatest graces are often annexed to the 
 smallest sacrifices. 
 
 Thirdly. Neglecting to make determined and 
 special resolutions, — or if we make them, placing 
 too much reliance on our own strength, instead of 
 on the assistance of God ; and when occasions of 
 reducing them to practise occur, neglecting to 
 adopt the means of resisting the temptations of 
 the enemy, and of our unsubdued passions, these 
 
REV. MOTHER McAULEV. S7 
 
 means, as pointed out, are prayer and prompt 
 oppositions to the suggestions of the evil one. 
 
 Another, and a most strenuous motive to urge 
 us to make our retreat is the thought that it may- 
 be for us the final pledge of God's love, and that, 
 if we abuse this favor, the measure of our infidel- 
 ities may be filled up, and like the barren fig-tree, 
 we may be cut down and cast into the fire. 
 
 The first section of this Rule tells us, that 
 spiritual exercises are considered one of the most 
 powerful means for the advancement of Religious 
 in the perfection of their state, but this is true 
 only when they are fervently performed ; other- 
 wise, they contribute to render the soul more 
 criminal in the sight of God, by the abuse of grace. 
 
 On the first day of every year, as our holy 
 Rule prescribes, we should make a renewal of our 
 Vows, to excite in our hearts an increase of fervor 
 in the service of our heavenly Spouse. 
 
 How acceptable to God is this renewal of Vows, 
 we learn from St, M. M. de Pazzi, who says : " As 
 often as promises made to God are renewed, a 
 renewal of union with God takes place, and the 
 soul acquires more or less of this divine union, 
 according to the state of perfection in which it is 
 at the time, and to the degree of charity it pos- 
 sesses. " 
 
58 FAMILIAR INSTRUCTIONS OF 
 
 This seraphic spouse of Jesus was accustomed 
 to renew her Vows daily, looking on them as 
 something divine, and a singular privilege conferred 
 on those called to holy religion. She considered 
 them as the " price and treasure of Paradise/' 
 and loved them as the chains of divine love ; 
 hence, she remarks : " As worldly people make 
 much of their birthday, or the anniversary of 
 some great event, so should Religious, and with 
 more reason celebrate with spiritual joy the 
 day on which they were united to God by so 
 strong a chain, that can never be snapped 
 asunder." 
 
 But, in order to excite in our hearts a renewal 
 of fervor by this renewal of Vows, we must spend 
 well the three days' retreat preceding this most 
 holy action. We should form generous resolutions 
 to correct everything we find to have been defect- 
 ive in our past observance of them; we must no 
 longer resist grace, by favoring our imperfect 
 inclinations, and cease struggling against Jesus and 
 His Spirit, but labor assiduously to become His 
 true followers in poverty, chastity, obedience, 
 humility, mortification, and love of labor. 
 
 St. Ignatius gives the three following motives 
 for the renewal of Vows : 
 
 1st. To increase devotion in the heart. 
 
RE V. MOTHER McAULEY. 59 
 
 2d. To remind Religious of the obligations 
 they have contracted with God. 
 
 3d. To confirm them more strongly in their 
 vocation. 
 
 A holy writer says : " The Vows should be 
 renewed with great joy, to show that we feel no 
 regret for having made them ; but on the contrary, 
 that had we a thousand worlds to forsake, we 
 would leave them all for the love of God ; and if 
 we had a thousand wills and a thousand hearts 
 to sacrifice, we would immolate them all with 
 joy. 
 
60 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER X. 
 
 OF CONFESSION AND COMMUNION. 
 
 ^_!rf S you are already acquainted with the disposi- 
 tions requisite for approaching the Sacrament 
 of Penance, we will here treat only of that peculiar 
 to Religious, who approach this sacrament so fre- 
 quently. 
 
 In the Sacrament of Penance, Jesus Christ has 
 deposited His Precious Blood to be a life-giving: 
 fountain, to cleanse our souls from sin, to heal 
 them of their wounds, to strengthen and comfort 
 them in their weakness, and enrich them with His 
 grace. 
 
 This Divine Blood is dispensed to us by the 
 priest in the holy absolution, and is abundantly 
 poured on those who go to confession with the 
 proper dispositions. Oh ! how fortunate is our lot 
 to be able at so small a cost to purchase Paradise 
 again, which we had forfeited through our own 
 fault. 
 
 To understand this we must consider at how 
 dear a rate our Blessed Lord procured for us this 
 favor — by the scourging, the thorns, the nails, the 
 
REV. MOTHER McAULEY. 6 1 
 
 Cross — in a word, by His bitter Passion and 
 Death. 
 
 Then, for us to reap the fruit of His sufferings, 
 one act of true sorrow — one good confession suffices. 
 
 The advantages of frequent confession are, that 
 it produces great purity of heart and great peace 
 to the soul. But, in order to obtain these spirit- 
 ual favors, we must be careful to spend well the 
 time allotted to preparing for confession. It is no 
 little error for Religious to pass this interval in 
 endless and minute examination of conscience, and 
 but a few moments in exciting contrition and form- 
 ing purposes of amendment. With our frequent 
 examines, we ought not to require more than a 
 few minutes to recall our faults, and should any 
 unusual or particular one occur, it would be impos- 
 sible for us to forget it. 
 
 But, if we are not on our guard, we may 
 easily neglect the principal point, viz., contrition, 
 for after all, it is not so much relating long 
 accounts of our defects, as being sorry for them 
 with our whole heart. 
 
 The motives for contrition, which appear best 
 suited to Religious, are, first : The immense love 
 of God for them — manifested in a thousand 
 ways — particularly in the special call to the relig- 
 ious state. 
 
62 FAMILIAR INSTRUCTIONS OF 
 
 Then, the contrast of their ungrateful return in 
 wounding so unutterable a love. 
 
 Second motive. The Passion of their Divine 
 Spouse, Jesus, in which as in a mirror, they behold 
 the share they had in His sufferings. 
 
 Third and most perfect motive. The infinite 
 goodness of God — His beauty, sweetness, amiabil- 
 ity, and, above all, His loving mercy. This kind of 
 sorrow is continually feeding the love of God in 
 the souls of those who frequently make it their 
 practice. 
 
 Another important part is the resolution of 
 amendment, with the aid of divine grace ; and 
 this is indispensable, for, let our faults be great or 
 trivial, few or many, unless we are determined* 
 with the help of grace, not to offend God again 
 deliberately, and to guard against temptations, we 
 prove we are not truly contrite, and, consequently, 
 want the most essential disposition for this sacra- 
 ment, a change of sentiments, thoughts, and affec- 
 tions. 
 
 Let us therefore ask ourselves, has this change 
 been evident with all our confessions ? have we 
 amended our lives ? is our hatred for our faults 
 as great as our negligence, in avoiding them here- 
 tofore? If not, we have reason to fear that our 
 purposes of amendment were not sincere, that 
 
REV. MOTHER McAULEY. 63 
 
 they were made with the lips only, or, if true at 
 the time, that we have fallen from the fervent dis- 
 positions we were in when forming these resolu- 
 tions, either from not making the necessary efforts 
 to keep them, or, from placing too much reliance 
 on ourselves, or too little confidence in God. 
 
 The subjects of accusation in confession, besides 
 offences against the commandments of God and 
 the Church, are failings opposed to our holy Rule and 
 Vows. We should be careful to mention, in par- 
 ticular, .any faults calculated to give disedification ' T 
 also, the causes of our faults, whether they arise 
 from repugnance, negligence, etc. 
 
 Finally, we should be very simple, truthful,, 
 and charitable in our accusations, telling our own 
 faults, just as we conceive them to be in God's 
 sight, never involving our neighbor. 
 
 Let us also avoid general accusations, for these 
 are useless in confession ; if for example, we had 
 to accuse ourselves of faults in the discharge of 
 our spiritual exercises, we should not be content 
 to say : " we did not take sufficient pains to be 
 recollected ;" but mention whether we made a 
 careless preparation for prayer, or were negligent 
 in banishing distractions, etc., and so on, of other 
 faults. 
 
 We should highly value any instruction given 
 
64 FAMILIAR INSTRUCTIONS OF 
 
 us in confession, listen with great respect and 
 humility, and try to draw every profit from these 
 precepts. This respectful attention, St. F. de Sales 
 inculcates, when he says : " Should the Director 
 counsel you to anything not in accordance with 
 your Rule, listen to him with respect, but do as 
 your Rule directs.'' 
 
 We will know whether we are drawing fruit 
 from our confessions, by remarking if we are 
 advancing in the love of our own abjection, in 
 humility, and in purity of heart; for these are 
 the virtues, which, according to the doctrine of 
 the Saints, belong especially to the Sacrament of 
 Penance ; and it is ever by the measure of humil- 
 ity, that we may recognize our progress : thus, if 
 we wish to know whether our confessions are good, 
 we have only to consider if we are correcting our 
 faults, the infallible proof of their validity. 
 
 The Most Holy Sacrament of the Eucharist 
 having been instituted by our dear Lord to be 
 our food and support during this mortal pilgrimage, 
 and also, our perpetual sacrifice, we should, there- 
 fore, cultivate a most loving devotion to this 
 heavenly mystery. 
 
 The first practice of devotion named in our 
 holy Rule is that of assisting daily at the august 
 Sacrifice of the Mass. St. Francis de Sales calls 
 
REV. MOTHER McAULEY. 6$ 
 
 this divine Sacrifice, "an unspeakable mystery," 
 and says, that prayer made in union with it, has 
 great power in disarming the Omnipotent. 
 
 What would become of us, if we had not, in 
 the Mass, our most loving Jesus, making interces- 
 sion for us, and uniting His infinite merits and 
 prayers with ours, to obtain a favorable hearing 
 with His Father? How could we ever thank God 
 for His innumerable favors, if we had not in the 
 Mass, wherewith to offer gratitude, and to return not 
 less than the gifts we have received ? 
 
 We have all wants to be supplied, and duties 
 to perform, for which we need great graces, and 
 by no other means can we so effectually succeed 
 in obtaining them as by this Most Holy Sacri- 
 fice. Herein we have Jesus as our Victim, Ransom, 
 Surety; here we possess a treasury of virtues and 
 graces, an infallible means of salvation and sanc- 
 tity ; here a sovereign remedy in all evils, tempta- 
 tions, and difficulties ; a most effectual means of 
 obtaining all graces for ourselves and others ; here, 
 in fine, Calvary is renewed, the merits of Christ 
 applied to all our wants, and a perfect model of 
 every virtue is presented for our imitation. 
 
 All else, whether prayer, fasts, austerities, or 
 other good works, are defective ; but the Mass is 
 omnipotent. Why then are we so weak and 
 
66 FAMILIAR INSTRUCTIONS OF 
 
 imperfect with such a means of sanctity within 
 our reach? Simply because we do not assist 
 thereat as we should — that is, with recollection, 
 humility, and a loving spirit of sacrifice, which is 
 ready to suffer for its Beloved. This will be evi- 
 dent if we courageously endure aridity — prefigured 
 by the gloom which overspread Calvary, — and the 
 want of all comfort, such as our Blessed Mother 
 underwent. Why should we then expect con- 
 solations? Jesus was sacrificed but once on Cal- 
 vary, while He is daily immolated on our altars. 
 He was betrayed by Judas— now, He is our cap- 
 tive by love. His chains, His scourges, His nails, 
 and His cross, are the tokens of love He bears 
 to His creatures. Jesus here says : " Father, forgive 
 them." " All is consummated!' 
 
 To be brief, a single Mass is more honorable 
 to God, more useful and satisfactory for sin, than 
 the combined good works of all the Saints. 
 
 During Mass we ought to unite ourselves with 
 Jesus, considering His actions and His virtues. If 
 we enter into the recess of His Sacred Heart, we 
 will there behold the greatest love, humility, 
 patience, sweetness, recollection, contrition and 
 sacrifice. 
 
 It is a pious practice with some, to unite them- 
 selves, frequently, in spirit, with all the Masses 
 
REV. MOTHER McAULEY. 67 
 
 being offered every hour during the day; or, when 
 prevented from hearing Mass, commission their 
 holy angel to do so for them, in imitation of St, 
 Aloysius. 
 
 Another devotion named in this section of our 
 Rule, to honor the Blessed Sacrament, is the recep- 
 tion of the Holy Communion. 
 
 Theologians affirm, that the highest act of wor- 
 ship, which a creature can pay to his Creator, is 
 to receive Him as his food, in this tremendous 
 Mystery. 
 
 In reading the " Lives of the Saints," we are 
 surprised at the temptations, difficulties and morti- 
 fications they endured ; yet, this would not call 
 forth astonishment, were we to reflect that one 
 single Communion well made is sufficient to make 
 a Saint. 
 
 All the servants of God have ever looked upon 
 the Blessed Sacrament as the richest treasure of 
 grace, and have derived all their sanctity there- 
 from ; hence, if we wish for strength to resist temp- 
 tations — if we desire grace to keep us from falling 
 into imperfections, — if we long for courage and 
 fervor to imitate the virtues, in the exercise of 
 which our Lord spent His Life, we will look on 
 each Communion as the most precious moment of 
 our lives, we will love to approach this holy 
 
68 FAMILIAR INSTRUCTIONS OF 
 
 Banquet, and will spare no pains in our preparation 
 to receive this Divine Jesus who delights to repose 
 in our souls. 
 
 The result of Holy Communion is to renew in 
 us the life of grace, to revive our courage, to 
 remedy our miseries — in fine, to make some 
 return of love to Jesus, who has loved us unto the 
 end. 
 
 A holy servant of God remarks: "That this 
 Precious Sacrament invigorates, fortifies us for 
 future trials." But, let us now consider the dispo- 
 sition with which we should partake of this 
 heavenly Food. 
 
 According to St. Francis de Sales : u Our whole 
 lives should be a preparation. We should be all 
 love." St. M. M. de Pazzi used to call the day of 
 Communion, "a day of love." 
 
 We will not fail in the above dispositions, if 
 our souls be adorned with the virtues named in 
 our holy Rule, viz., " lively faith, profound humility, 
 and the utmost purity." Our faith ought to be as 
 lively as if we beheld Jesus. Christ in the Blessed 
 Sacrament; and, although strictly speaking, He is 
 imperceptible to the senses, yet, " we may truly 
 touch Him" says St. Bernard ; " but, it is with 
 the heart, and not with the senses — by faith, and 
 not by the sight." 
 
REV. MOTHER McAULEY. 69 
 
 " Profound humility" is the second virtue. O, 
 when we think of the majesty of Jesus Christ, and 
 our own utter vileness and misery, we must see, 
 by the light of grace, how unworthy our souls are 
 to become His temples, and like our Blessed Lady, 
 who, when she became His tabernacle in the Incar- 
 nation, burst forth in that sweet thanksgiving of 
 her humility, the "Magnificat;" so must we, with 
 much more reason own, that "He that is mighty" 
 hath done great things for us, in choosing us as 
 guests to His heavenly table. 
 
 We ought, then, to humble ourselves sweetly 
 before receiving Holy Communion, if we wish to 
 attract the Lord Jesus into our souls. This was 
 the practice of the Saints, many of whom, even at 
 the hour of death, after having lost their physical 
 strength, with but a mere breath of life remaining, 
 would, when the Holy Viaticum was brought to 
 them, cast themselves out of their bed to prostrate 
 on the floor; their humility, seemingly, struggled to 
 make one final effort — and there and thus, over- 
 whelmed with the thoughts of their own baseness, 
 adored the Holy Host. 
 
 Lastly, we should bring the utmost purity of 
 conscience to the reception of Holy Communion. 
 Every fault and imperfection should be atoned 
 for, and we, who communicate so frequently, 
 
yo FAMILIAR INSTRUCTIONS OF 
 
 should studiously avoid everything that would 
 render us less worthy of participating in this 
 heavenly Food. 
 
 Our lives should be a continual preparation for 
 its reception, and all our actions performed with so 
 pure an intention as to serve to fit us, in some 
 degree, for the coming of our divine Guest. 
 
 The desire of frequent communion should lead 
 us to an imitation of the life of Jesus, as the 
 desire of imitating Him should inspire us with a 
 craving after Holy Communion. According to our 
 Lord's own declaration — " The branch cannot bear 
 fruit of itself, unless it abide in the Vine" — neither 
 can we, unless we abide in Him by the Holy 
 Communion : thus, not only should we cultivate 
 His spirit and His virtues before receiving Him, 
 but also afterwards ; for He comes to us in the 
 Eucharist, to point the way that leads to perfec- 
 tion, and to impart to us strength to pursue it, 
 despite the weakness of our nature. 
 
 If we truly desire that our communions should 
 sanctify us, we will spare no pains in making our 
 thanksgiving, which is the time for obtaining all 
 graces from Jesus — so that a moment of it should 
 not be lost. This is the interval of supreme joy 
 to the religious soul, who places all her happiness 
 in union with her beloved Spouse. Thus, the 
 
REV. MOTHER McAVLEY. J\ 
 
 Blessed John Berchmans (now Saint) touched with 
 a feeling sense of the sweetness of this holy time, 
 said affectionately to our Lord: "0, my dear Mas- 
 ter, what is there after the reception of Holy Commu- 
 nion, zvhich can give me sweetness and contentment?" 
 
 But after all, the best thanksgiving consists in 
 amendment of life, — practising silence, meekness, 
 charity, humility, and generosity. 
 
 To know whether we are deriving profit from 
 the Holy Communion, St. F. de Sales gives a 
 sign, whereby we may judge. He says: " If you 
 become, by means of the Holy Communion, very 
 gentle — since that virtue is proper to this Sacra- 
 ment, which is all gentleness, all sweetness, all 
 honey — you will draw that fruit which belongs to 
 it, and thus you will be making progress. " 
 
 Consequently, if you do not become at all 
 more humble, or more gentle, you deserve that 
 the " Bread " be taken from you, since you do 
 not labor to make yourself worthy of it. 
 
FAMILIAR ISSTRUCTIOXS OF 
 
 CHAPTER XI. 
 
 ON DEVOTION TO THE PASSION OF JESUS CHRIST, TO THE 
 
 BLESSED SACRAMENT, AND TO THE SACRED 
 
 HEART OF JESUS 
 
 "POSSIBLY there is no devotion mentioned in 
 our holy Rule, for our loving cultivation, 
 which is a more fruitful source of grace and vir- 
 tue, than that of the Passion of our dear Lord. 
 
 St. Bernard declares that the mere thought of 
 the Passion is a spiritual communion. And Father 
 Balthazer Alvarez not only made it the ordinary 
 subject of his meditation, but used to say to his 
 nov M We must not think we have accom- 
 
 plished anything until we reach this point : that 
 we never in our hearts forget Christ crucified. ,, 
 
 " Nothing conduces more to sanctity," says St. 
 Bonaventure, " than frequent consideration on the 
 sufferings of Jesus." While, our Lord Himself 
 declared to St. Gertrude, that there is no remedy 
 on earth so efficacious against sin, as a devout 
 recollection of His Passion, joined with true 
 repentance and a right faith. 
 
 Let us then often fly to the foot of the cross, 
 
REV. MOTHER McAULEY. 73 
 
 and repose in the wounds of Jesus. He has writ- 
 ten us in His hands — shall we not write His wounds 
 on our minds and hearts ? Shall we not say with 
 St. Augustine : " These wounds are my refuge, 
 my hope, my salvation, my life, my resurrection/' 
 
 The advantages derived from meditating on 
 the Passion are as follows : 
 
 1st. It enkindles the fire of divine love by 
 representing Jesus Christ in so amiable and mer- 
 ciful a light, as to attract the heart most power- 
 fully to Him. 
 
 2d. It teaches us all virtues, by the example 
 more than by the words of our Divine Lord. 
 
 3d. It leads to a spirit of penance. 
 
 The practices of devotion to the Passion are, 
 especially, the four following, — named in our holy 
 Rule: 
 
 1st. Recalling it frequently to mind, and medi- 
 tating on the different circumstances of it. 
 
 2d. Offering the fatigues and mortifications 
 which we undergo in union with the sufferings of 
 our Crucified Spouse. 
 
 3d. Making some part of the Passion the 
 subject of our meditation on Fridays. 
 
 4th. Adoring Jesus Christ at three o'clock on 
 Fridays, and reciting five Paters and Aves in 
 honor of His sacred wounds. 
 
74 FAMILIAR INSTRUCTIONS OF 
 
 We would do well to consider the manner in 
 which we should meditate on our Lord's Passion. 
 The Blessed Albertus Magnus tells us, that one 
 tear shed over our Lord's sufferings is better than 
 a year's fast on bread and water, with watchings 
 and disciplines — still, this devotion is not one of 
 mere sentiment. To be solid, it must be fruitful 
 in virtues and good works ; more, it must lead to 
 denial of the senses, humility of heart, sweetness 
 of manner, conformity to the Divine will — patience 
 in contradiction, deference to others, and love of 
 silence. Hence, when these virtues are wanting, 
 there can be no solid devotion to the Passion, since 
 it is devoid of the fruit naturally produced by 
 meditation on the examples given to us by our 
 Divine model. 
 
 The second section of this same Rule proposes 
 as the constant object of our affection and devo- 
 tion, Jesus Christ, really present in the most Holy 
 Eucharist. 
 
 Even if we were not bound by our holy Rule 
 to embrace this truly sweet devotion, gratitude to 
 our dearest Lord, for this heavenly Gift, should 
 urge and impel us to cherish it, and frequently, 
 and lovingly and fervently, to pay Him our hum- 
 ble visits. 
 
 Oh, what a mystery of love it is, that our most 
 
REV. MOTHER McAULEY. 75 
 
 dear Lord should conceal Himself in the Blessed 
 Sacrament for our consolation ! What would the 
 earth be without Him, who is the source of every 
 good ? It would verily be a dreary desert, and our 
 weary spirits would be without strength or refresh- 
 ment to press onward their course to the heavenly 
 Sion. 
 
 The advantages of devotion to the Blessed 
 Sacrament are : 
 
 First. If we present ourselves as we ought 
 before Jesus in the Sacrament of His Love — that 
 is, with a lively faith — our souls will be enriched 
 with His choicest graces. 
 
 Second. Every desire of our hearts will be 
 satisfied — not, perhaps, according to our views, but 
 in keeping with the all-loving designs of our divine 
 Spouse. 
 
 For instance, some may go to Him to ask for 
 patience, and He may see that they need humility 
 more, and that this is the cause of their failing in 
 sweetness. Therefore, He inspires them with a 
 love of humility, a desire of imitating His humilia- 
 tions ; and is not this grace more precious and 
 necessary than the one for which they begged? 
 
 Third. It produces two delightful feelings — by 
 the sight of the perfections of Jesus, by the love 
 of His infinite goodness. Now what does this 
 
76 FAMILIAR INSTRUCTIONS OF 
 
 view of Jesus produce? A repose, a sweetness, an 
 admiration, a desire of copying His virtues, 
 which no words can describe, while the love of 
 His goodness inspires a zeal to have Him more 
 honored and glorified, better loved and served by- 
 all His creatures, and finally, leads to generous 
 efforts in laboring for this end. 
 
 The practices of this sweet devotion, and called 
 for in our holy Rule, are : 
 
 First. Frequent reflections on the infinite char- 
 ity displayed for us in the most Holy Sacra- 
 ment. 
 
 Now, we can comply with this point, by mak- 
 ing a fervent consideration on the love which Jesus 
 exhibits to us in this Sacrament of Charity — some- 
 times in our preparation for, or thanksgiving after, 
 Holy Communion, in our visits, or at any other 
 convenient time. 
 
 We are exhorted to pay assiduous court to our 
 Heavenly Spouse, on the throne of His love, by 
 frequent visits, and then to unite our acts of ado- 
 ration, praise, thanksgiving and homage, to those 
 of the angels who continually wait on Him in the 
 Tabernacle. 
 
 Oh, how supremely wonderful it is, that our 
 dear Lord should so love us as to count it nothing 
 to remain, for our sake, shut up within the Taber- 
 
REV. MOTHER McAULEV. JJ 
 
 nacle ! which a holy author styles the " Prison-house 
 of Love!' 
 
 Let us then, say to Him, with all the fervor 
 of our souls : " O sweetest Jesus ! since Thou 
 lovest the children of men so passionately as to 
 place Thy delight in being with them, all our joy, 
 henceforth, will consist in remaining with Thee." 
 
 As the frequency of our visits is regulated for 
 us by our customs and holy Obedience, our one 
 care should be to profit of the few minutes allowed 
 us, at each visit, for conversing with our Lord. 
 One of our visits every day should be offered for 
 the intention of preserving the Blessed Sacrament 
 from irreverence all over the world, and also, from 
 unworthy Communions. To animate our devotion, 
 we may visit our dearest Lord, in various ways. 
 Sometimes, to petition for graces; again, to listen 
 to Him speaking to our hearts ; at one time, to 
 study His virtues ; at another, to seek shelter with 
 Him from temptation. 
 
 Then, according to the mystery of the season, 
 we can visit Him in a different spirit, either of 
 sorrowing compassion for His sufferings, or of 
 joyous exultation at His triumphs ; or again, of 
 repentance, of thanksgiving, of intercession, etc. 
 
 Oh ! what priceless riches does not a spirit of 
 prayer find in these loving visits : there being an 
 
y8 FAMILIAR INSTRUCTIONS OF 
 
 unction and a power in the very presence of the 
 most Holy Sacrament, which is beyond all words. 
 
 In our sufferings, we are to seek comfort from 
 our Lord, in the Sacrament of His Love, accord- 
 ing to our holy Rule. Let us not, then, have 
 recourse to creatures first, in our difficulties and 
 temptations, but go to Him, who alone can soothe 
 our sorrows and lighten their weight. 
 
 He condescends to invite us. Will he repel us 
 when we approach ? Oh, no ! He will speak to 
 our hearts the most loving words of consolation. 
 He will tell us to be of good courage, not to 
 fear, that it is He, our most amiable Spouse, who 
 permits these sufferings of mind or body, and 
 that He will support us, and be our reward exceed- 
 ing great. Then, we will exclaim with the devout 
 a Kempis : " Verily, Thou art my peace-maker, in 
 whom is sovereign peace and true rest; out of whom is 
 labor, and sorrow, and endless misery. For who is he, 
 that, approaching humbly to the fountain of sweetness, 
 does not carry away zvith him some little sweetness ? 
 or, who, standing by a great fire, does not receive from 
 it some little heat. Nozv, Thou art a fountain always 
 full and overflowing : Thou art a fire always burning 
 and never decaying!' 
 
 The loving Heart of our Divine Spouse on 
 earth, so laden with the sorrows of His humanity, 
 
REV. MOTHER McAULEY. 79 
 
 in heaven, so overflowing with the joys of His 
 Divinity, is proposed to us by our holy Rule, as 
 an object of our tenderest devotion and love ; the 
 most attractive, as well as the most fruitful in vir- 
 tue, that could be offered. In the Adorable Sac- 
 rament, this most holy Heart is a fountain of joy, 
 peace, consolation, and grace, to all who lovingly 
 approach It, in the spirit of faith, humility and 
 reverence. 
 
 The very institution of the Blessed Eucharist, 
 and the sufferings which Jesus endured in His 
 dolorous passion and death, owed their origin to 
 the burning love which inflamed His Sacred 
 Heart. 
 
 Surrounded as we are with dangers and temp- 
 tations, full of imperfection and misery, where will 
 we seek refuge, if not in the Heart of our dear 
 Lord? 
 
 This sacred Asylum is ever open to the con- 
 trite and humble, and if we approach It with 
 these dispositions, we will undoubtedly draw from 
 It that strength and grace which will enable us 
 to become truly fervent and faithful Religious. 
 
 But let us remember, if we wish to be genuine 
 disciples of the Sacred Heart, we must learn those 
 virtues which particularly characterize It. These 
 are, according to the words of Jesus, meekness 
 
SO FAMILIAR INSTRUCTIONS OF 
 
 and humility. "Learn of Me, because I am meek and 
 humble of heart, and you shall find rest to your souls!' 
 
 Christ Himself is the Divine Master in this 
 school of virtue, and how quickly is that science 
 acquired, which our Lord Himself teaches. 
 
 Then look at the example He proposes; no 
 other than His own. Who could so justly require 
 us to practise these difficult lessons, as He, whose 
 whole life was one continual lesson of them ; and 
 He can sweeten their bitterness, that is, the dif- 
 ficulty of acquiring them, by His grace, and 
 change these momentary pains into eternal delights. 
 
 Advantages of this devotion are: it gives rest 
 \o the soul, by imparting a peace and a security, 
 a heavenly composure, which all the joys of earth 
 can never give. Our Lord said to venerable Mar- 
 garet M. Alacoque : "This devotion is the source 
 of immense graces, which I will give to those 
 souls who come to seek them in my heart." 
 
 The object of this devotion is to increase the 
 glory of Jesus who died on the cross, and of 
 His loving heart, all on fire, as it is, with love for 
 us in the most Holy Sacrament of the altar ; and 
 to quote the words of our holy Rule: "To atone 
 for the outrages suffered by Him!' 
 
 Oh ! how r much is here for our atoning love to 
 feed on ! What varieties of dishonor are heaped 
 
REV. MOTHER McAULEV. 8 1 
 
 on Him, in this most sweet Sacrament. How 
 many do not believe in His dwelling amongst 
 us; and how many of those who do believe, 
 wound Him by their coldness and irreverences ; 
 even we, ourselves, His chosen spouses, are often 
 weary and perhaps distracted at Mass, though 
 our faith tells us we are as much in His sacred 
 presence, as if we had stood with our Blessed 
 Lady and St. John, at the foot of the Cross on 
 Calvary. And let us ask ourselves, are our holy 
 communions all that we could desire in the way 
 of preparation, or of thanksgiving, or of fervor 
 in the receiving? Are our visits like so many 
 colloquies with the Sacred Heart; sometimes 
 mourning over the daily dishonor which It suffers; 
 at others, rejoicing with overflowing hearts at the 
 love, which faithful souls bear to Him in this Sacra- 
 ment of His love ? We shall have much to do to 
 repair all these faults : but our dearest Lord will 
 almost forget them, if we endeavor by acts of repa- 
 ration, and by future fidelity, to make atonement. 
 
 Let us then, cherish devotion to this meek and 
 humble Heart — it will soften many a sorrow, and 
 preserve us from many an imperfection. 
 
 When neglected, and perhaps forgotten, let us 
 think of the Sacred Heart in the Blessed Sacrament, 
 and love to be like It. In grief, let us unite 
 
82 FAMILIAR INSTRUCTIONS OF 
 
 ourselves with that Heart, which was " sorrozvful 
 even unto death!' When alone, let us unite our 
 solitude with that of the Sacred Heart in Its exile 
 of Love — the Blessed Sacrament. 
 
 It was from this Ocean of Goodness, that St. 
 Francis de Sales drew his wonderful sweetness. And 
 St. Francis Borgia's earthly wants contributed to 
 inspire him with holy aspirations to that Sacred 
 Heart. Like this Saint, when we approach a fire, 
 could we not beg of Jesus to consume our souls with 
 His love — when thirsty, to ask Him, through His 
 Sacred Heart, to be allowed to drink, one day, of the 
 torrent of His delights, and thus, make a most holy 
 use of these necessities, to which we are subject. 
 
 St. Bonaventure remarks : " Whoever wishes to 
 increase always in virtue and grace, should medi- 
 tate without ceasing, on the Passion of Christ/' 
 And our Lord said once to Blessed Angela — 
 " Whosoever wishes to find grace, let him never take 
 his eyes from the Cross, whether My Providence be 
 visiting him with sorrow or joy y 
 
 The angels revealed to St. John of the Cross, 
 that the Divine Majesty took such complacency 
 in sorrow for the Passion of Christ, and that such 
 sorrow was so grateful a Sacrifice, as to be com- 
 mensurate to the shedding of our blood, or the 
 endurance of great affliction. 
 
REV. MOTHER McAULEY. 83 
 
 CHAPTER XII. 
 
 OF DEVOTION TO THE B. V. MARY. 
 
 CTHE first section of this Rule reminds us, that 
 devotion to Our Blessed Lady has ever been 
 cherished by Religious, and from this fact, we are 
 led to observe how we, above all others, are 
 specially bound to cultivate it, as members of an 
 Order which claims her as principal Protectress. 
 
 The marks or characteristics of this beautiful 
 devotion, are reduced by spiritual writers, to three, 
 viz., respect, confidence, and love. 
 
 1st. Respect for her exalted and sublime vir- 
 tues. 
 
 Her dignity is expressed in one title — Mother 
 of God ; and to render her worthy, at least in 
 some degree, of that singular honor, the wisdom, 
 power and goodness of the three Divine Persons 
 of the August Trinity, concurred to adorn her 
 soul with every grace and virtue, suitable to her 
 sublime prerogatives. 
 
 2d. Confidence. — Our Divine Lord so loves His 
 Blessed Mother, that He refuses nothing which 
 she asks. He ever delights in hearing her prayers, 
 
84 FAMILIAR INSTRUCTIONS OF 
 
 because they are always holy, . always accord- 
 ing to His Will, and best for us ; and so her 
 charity inspires her continually to ask graces in 
 our behalf — hence, it is on these grounds, that 
 confidence in Mary is based. 
 
 Let us then go to her, as one who can most 
 readily unlock the treasury of God's grace ; and 
 if we find ourselves subject to some failing, which 
 we have tried, but in vain, to conquer — or if there 
 be some spiritual blessing which we need, but for 
 which we have not the courage and generosity to 
 labor — let us have recourse, with unshaken confi- 
 dece, to this powerful Queen, and she will assur- 
 edly obtain for us victory over our enemies. 
 
 3d. Love. — This characteristic of devotion to 
 Mary, our dearest Mother, is especially dwelt on 
 in our holy Rule, where it says: "The Sisters 
 shall ahvays have the zvarmest and most affection- 
 ate devotion to her, regarding her in a special man- 
 ner as their Mother." 
 
 We will surely have this loving devotion, if .we 
 pray for it, and do all we can to acquire it — 
 reflecting on the many claims she has to our 
 affectionate gratitude. 
 
 The motive for acquiring this devotion, ought 
 to animate us to use every effort for its attainment ; 
 that we may be enabled, through her intercession, to 
 
REV. MOTHER McAULEV. 85 
 
 fulfil the obligations of our holy Institute, and to 
 implant Jesus Christ in the hearts of the poor, 
 whom we have to instruct. 
 
 The advantages of devotion to our Blessed 
 Lady, are manifold. 
 
 1st. As this heavenly Queen is never outdone 
 in generosity, she allows not the smallest mark of 
 honor paid to her, to pass without reward. Thus', 
 how many leading sinful lives have been finally 
 converted, in recompense for some trivial act of 
 devotion performed for Mary's love. 
 
 2d. We cannot look long and lovingly at 
 her virtues without being incited to copy them in 
 our lives and conduct ; and as St. Paul pronounces 
 those who are conformable to Jesus to be predes- 
 tined to eternal happiness, so, the faithful imitators 
 of Mary, who was the most like to her Divine 
 Son, may confidently expect to share, hereafter, in 
 her bliss and glory. 
 
 3d. The hour of death, so dreaded by most 
 persons, is the hour of supreme joy to our Lady's 
 clients. 
 
 Then, indeed, do they begin to feel how sweet 
 it is to have lived her servants, — how powerful her 
 protection is, — from how many dangers she shielded 
 them, how many good gifts they obtained through 
 her intercession, — nay, that every favor they have 
 
86 FAMILIAR INSTRUCTIONS OF 
 
 received from God, passed through her merciful 
 hands. 
 
 In keeping with our holy Rule, we are to have 
 unbounded confidence in the Blessed Virgin, that 
 we are to fly to her in all our difficulties and 
 spiritual needs ; and as a most efficacious means 
 of securing her protection, that we are to labor in 
 earnest to imitate her virtues— her universal charity, 
 her untiring patience, her profound humility, her 
 unlimited obedience, her perfect conformity. 
 
 Another practice, our holy Rule mentions, is, 
 that we are to celebrate her Feasts with joy and 
 devotion, congratulating her on her exalted privi- 
 leges, exulting in her glory, which is ever increas- 
 ing, by the devotion of her children on earth, 
 rejoicing that she has won the Heart of God 
 Himself, so that in her He takes delight. 
 
 We are admonished in this Rule, to impress on 
 the minds of all whom we can influence, the great- 
 est respect, veneration and love for this most holy 
 Virgin. 
 
 We have many opportunities of complying with 
 this injunction, there being none of us who cannot 
 by an occasional remark draw hearts to her love 
 and service. 
 
 The Rosary is & devotion prescribed for us, 
 and the five decades we do recite daily, ought to 
 
REV. MOTHER McAVLEY. 
 
 87 
 
 be said with great fervor. It would indeed be sad, 
 if we performed this devotion carelessly, which has 
 ever been the fruitful source of benediction to the 
 devout clients of Mary. 
 
 Let us lay to heart the words of Father Faber, 
 viz., "To neglect devotion to Mary is to wound 
 Jesus, because she is His Mother." Also: "Devo- 
 tion to the Blessed Virgin is the true imitation of 
 Jesus." 
 
88 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER XIII. 
 
 OF THE PERFECTION OF OUR ORDINARY ACTIONS. 
 
 {q\F all the chapters in our holy Rule, none, or at 
 least few, seem more explicit, or enter more 
 fully into detail, than this one on the "perfection 
 of our ordinary actions!' 
 
 It embraces every action of the day, and clearly 
 points out how it is to be performed, in order to 
 please God. We are told : 
 
 First. That our perfection does not consist in 
 performing extraordinary actions, but rather in 
 performing extraordinary well, the ordinary actions 
 of every day. We need not, then, seek for diffi- 
 cult works, laborious duties, multiplied spiritual 
 exercises; we have in the daily duties, the means 
 of attaining the highest sanctity. " Each action," 
 to use the words of a devout author, " is all full 
 of God, breathes of God, shines with God, is fra- 
 grant of God, and a recognition of His will in the 
 direction of Obedience. " 
 
 Second. Our ordinary duties should be per- 
 formed, according to the teaching of our holy Rule, 
 " With all possible care and attention/' none of 
 which should be deemed trivial or unimportant, 
 
REV. MOTHER McAULEY. 89 
 
 for in Religion "little things'" are of great impor- 
 tance. We gain more supernatural glory in them 
 than in great things, because more fortitude is» 
 requisite, as they are continual and insignificant, 
 and our spirit is more effectually taken captive by 
 them. 
 
 There is no room for vainglory in " little things" 
 and thus there is a great deal for the glory of 
 God. 
 
 In a word, regularity, littleness, exactness and 
 obscurity are the only roads to solid virtue, and 
 these are implied in fidelity to little things, which 
 is a true martyrdom of love. We need not fear 
 for our predestination to glory, if we perform the 
 actions of each day with all possible care. But 
 how, we may ask, are we to do this ? The third 
 section of this Rule gives us the means, viz., by 
 having the purest intention of pleasing God in all 
 our works, so that, independent of what we do, our 
 every intention may be a worship of Him. 
 
 After all, what advantage are works to God ? 
 but our working hearts He longs for, and He 
 vouchsafes to plead for them with touching earn- 
 estness. 
 
 It is, therefore, of the utmost importance to 
 have a pure intention in our actions, for it renders 
 the most indifferent works full of merit, whereas, . 
 
go FAMILIAR INSTRUCTIONS OF 
 
 the absence of it destroys the value of even the 
 most heroic. 
 
 So essential is purity of intention deemed, 
 that we are warned not to consider it simply as a 
 devotional or pious practice, but, as an essential 
 devotion of Religion. It is not optional with us 
 f o adopt it or not ; it is of obligation, as much as 
 any other practice of the Institute. Hence, we 
 should never act from motives of self-love, to 
 please creatures, or with an intention of edifying 
 others, for, though we must take great pains not 
 to disedify, it would be dangerous to give special 
 attention to edify; these two things are very dif- 
 ferent, though often confounded. If, as our holy 
 Rule says, all our actions are performed with reg- 
 ularity and exactness, if they are referred, with 
 the utmost fervor, to the Divine honor and glory, 
 united with the most holy actions and infinite 
 merits of our Lord, they can scarcely fail to edify 
 others, without our being at all aware of it, which 
 is best for us, inasmuch as it shields us from 
 vainglory, human respect, and many great faults. 
 
 Now, to come to the practise of this virtue, 
 we are required to make not only a general offer- 
 ing in the morning, of all our works, but also, to 
 renew this offering frequently; that is, before the 
 chief actions of the day, remembering the advice 
 
REV. MOTHER McAULEY. 9 1 
 
 of the Apostle : " Whether you eat, or whether 
 you drink, or whatever else you do, do it all for 
 the glory of God, and in the name of our Lord 
 and Saviour Jesus Christ." 
 
 Means by which we may attain this heavenly 
 virtue are : 
 
 1st. Looking to God, simply and lovingly, in 
 all our works, according to our holy Rule. 
 
 2d. To keep in mind that it is not so much on 
 what we do, as on the manner in which we do it, 
 that judgment will be pronounced. 
 
 3d. To do each work as if it were the only 
 one we had to perform. This involves great per- 
 fection; for we are naturally anxious to hasten 
 with things, in order to undertake other duties, 
 so that, it is a real mortification to our natural 
 activity to be restrained and confined to the one 
 action, in which we are engaged. Still, it is the 
 only means of performing our actions well; con- 
 sequently, it must be most pleasing to God, since 
 it is an imitation of the manner in which He, Him-* 
 self, vouchsafed to work, slowly and perfectly. Our 
 actions will then be performed in a most finished 
 manner — will be entire, and like fine gold, resembling 
 the actions of Jesus and Mary on earth; nay, they 
 will be as so many voices speaking to God, by their 
 adoration of His ineffable purity and sanctity. 
 
92 FAMILIAR INSTRUCTIONS OF 
 
 4th. To fulfil the duties of every day, as if, at 
 its close, we were certain of being called before 
 God's awful tribunal. Oh ! how peaceful the 
 death-bed of a Religious, who acquits herself of 
 her daily duties in this disposition ; she has nothing 
 to fear, but on the contrary, everything to hope 
 from the Master, whom she has served so faith- 
 fully and fervently. 
 
 The marks by which we may judge if our 
 intention is pure, are: 1st, If we rejoice as much 
 when the glory of God is promoted by others as 
 when effected by ourselves. 2d, If we remain 
 tranquil and composed, even when things do not 
 succeed with us. This is the case with those who 
 behold the will of God in every event, adverse or 
 prosperous. The good pleasure of our Heavenly 
 Spouse, and not our own success, should be the 
 end of all our actions. Wherefore, we ought 
 carefully to shun all motives that tend to divert 
 us from this pure and holy principle. 
 
 The advantages of purity of intention are : 
 
 1st. That it ennobles and sanctifies even the 
 least spiritual of our actions, rendering them holy 
 and agreeable in the eyes of God. 
 
 2d. It is the fulfilment of the great end of our 
 creation, since this is no other than to serve God. 
 
 3d. It is a commencement of the life we hope 
 
RE V. MOTHER McAULEF. 93 
 
 to lead hereafter in heaven, which will be a con- 
 tinual praise of the infinite goodness of God. 
 
 4th. It produces great recollection ; and what 
 else is continual recollection, but a life of contin- 
 ual holiness. 
 
 The motives for endeavoring to acquire this 
 purity of intention are : 
 
 1st. Love and esteem of our holy Rule, which 
 is the declaration of God's will in our regard. 
 
 2d. The desire of glorifying God in all our 
 works. 
 
 3d. Our own sanctification, since this virtue 
 is inseparable from the perfection to which we are 
 bound to aim. 
 
 c^^^j? 
 
94 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER XIV. 
 
 OF THE EMPLOYMENT OF TIME. 
 
 CTIME is the purchase money of eternity; and as 
 our holy Rule remarks: "Every moment of 
 our precious time must be accounted for in judg- 
 ment." 
 
 How important for us then, to spare no pains 
 in acquiring a habit of spending our time well, 
 especially when we remember how swiftly it 
 passes, and how readily a habit of misspending it 
 is contracted. In general, Religious are considered 
 to be more or less delivered from the danger of 
 losing time. This is owing, in no slight degree, to 
 the preservation from idleness, which Rule and 
 Community life ensure. But, yet, even Religious 
 may lose, or what is almost the same thing, mis- 
 spend their time, if they be not on their guard, 
 How is this? By not employing it exactly in the 
 manner prescribed by holy Obedience. 
 
 Worldlings may be at a loss, as to how they 
 should be engaged, but we have a most unerring 
 guide in the directions we receive, and if faithful 
 in following them, we shall certainly acquire immense 
 merit before God. 
 
REV. MOTHER McAULEF. 95 
 
 Our holy Rule says: we must always be engaged 
 in some useful employment: no moments are to be 
 lost, for every one of them is purchased with the 
 Blood of Jesus Christ. 
 
 Whatever time we have to spare from our dif- 
 ferent appointed duties, is not to be passed accord- 
 ing to our own taste, but in keeping with the 
 adorable will of God, made known to us through 
 our Superior. 
 
 Oh, how happy ! how blessed, the Religious 
 who acts thus ! She has nothing to answer for, 
 nothing to apprehend, because she fulfils so per- 
 fectly, the will of Him, who came down on earth 
 not to do His own will, but the will of Him who 
 sent Him. And after all, what occupation can be 
 more advantageous than that which Providence 
 assigns us ? 
 
 Let us then cherish this sweet dependence on 
 the will of God, since it is the straight path to* 
 Heaven, the securest way, the certain guide to glory. 
 
 This same Rule also speaks of the deportment 
 we should try to acquire; it should be so sweet, 
 grave and modest, as to distinguish *us from secu- 
 lars, and to preach with silent eloquence, the 
 presence of God. 
 
 Precipitate movements, much action, or gestures 
 when speaking, hurried- steps, and boisterous 
 
96 FAMILIAR INSTR UCTIONS OF 
 
 laughter, are all opposed to this religious deport- 
 ment, and should be studiously avoided. 
 
 The great secret of acquiring this edifying 
 demeanor is to aim at keeping the soul united 
 with God, and according to St. Paul, " To bear in 
 our bodies the mortification of Christ;" thus, in 
 imitation of our Divine Model, and for His sweet 
 sake, we will, generally speaking, keep the eyes 
 cast down, never look fixedly at those whom we 
 address, for this, even in the world, is considered 
 rude, because it is exceedingly embarrassing. 
 
 We should labor continually to subject nature 
 to grace, by a universal guard over our exterior: 
 this, in a few words, contains the practice of relig- 
 ious modesty. 
 
 Now let us consider attentively the means and 
 motives essential for acquiring it. 
 
 ist. Recollection, which is one of the best 
 aids to arrive at sanctity. 
 
 2d. A religious simplicity, which shuns all 
 affectation in words or manner. 
 
 3d. Zeal for the glory of God. This will urge the 
 religious soul to overcome all defects of manner, 
 which are calculated to repel, rather than attract 
 others. 
 
 4th. A desire of fulfilling the Divine Will — 
 manifested by our holy Rule. 
 
REV. MOTHER McAULEY. 97 
 
 The advantages are : 
 
 ist.. It subjects all in us to the dominion of 
 God, so that every movement and word is directed 
 and devoted to His sweet and holy love. 
 
 2d. It maintains charity, by avoiding impolite- 
 ness, or whatever is calculated to offend our neigh- 
 bor. 
 
 3d. It merits immense graces and correspond- 
 ing degrees of glory — because it implies continual 
 interior and exterior mortification. 
 
 With regard to the " Horarium," or distribution 
 of time, we have only to consider that it is the 
 expression of God's will, and as such, deserves 
 our undeviating fidelity. Nothing is more edifying 
 than to see a religious community, like one body, 
 repairing to the various duties at the appointed time. 
 Behold in this, an image of Paradise, and also, that 
 it distinguished a Convent from a secular house. 
 
 The advantages of having our time thus regu- 
 lated, are many : 
 
 ist. It confirms the will — naturally so volatile 
 — in good resolutions. 
 
 2d. It delivers us from the care of arranging 
 our time and occupations — also, affords innumer- 
 able occasions of sacrificing our ease, inclina- 
 tions, and love of liberty, by subjecting us to 
 little restraints. 
 
98 FAMILIAR INSTRUCTIONS OF 
 
 3d. It is a ceaseless tribute of praise to the 
 Majesty of God — acknowledging Him, as the 
 Master of our time, by thus referring to His 
 glory, our every occupation. On this subject, we 
 may cite from the Saints ; for instance, St. Ber- 
 nardine, of Sienna: "A moment of time is of as 
 much value as God, because in each moment we 
 can gain His friendship, or a greater degree of 
 grace. ,, And St. Teresa, admirably remarks, " that 
 works of the active life, when they spring from 
 Divine love, are the highest perfection!' 
 
 -«^K~^X^^ 
 
REV. MOTHER McAULEY. 99 
 
 CHAPTER XV 
 
 OF SILENCE. 
 
 CTILENCE is elegantly styled in this Rule, "As 
 the ornament of religions souls, and the faithful 
 guardian of interior recollection!' Let us study 
 well this inspired enconium, and we shall eventu- 
 ally come to admire, to love, and finally to prac- 
 tise, in all its perfection, this most heavenly 
 virtue. Now, what does an ornament mean ? It 
 implies an embellishment, an adornment, a some- 
 thing added, which heightens the value and beauty 
 of an article. Wherefore, the unmistakable orna- 
 ment of a religious soul, is holy silence : it is that 
 which attracts the heavenly Spouse to take up His 
 dwelling in her interior — where no voice save His 
 own is heard — where all is joy and peace in the 
 Holy Ghost. 
 
 If worldlings love to array themselves in jewels 
 and vain ornaments to please the eye of creatures, 
 shall not we, with a higher and holier ambition, 
 study to adorn our souls with the virtue which 
 Jesus loves so well— that of silence. Our holy 
 Rule designates it " The faithful guardian of inte- 
 rior recollection, ,, and so it undoubtedly is, when 
 
100 FAMILIAR INSTRUCTIONS OF 
 
 rightly understood and practised. Those who are 
 most interior and spiritual, are remarkable for their 
 fidelity to silence : there is a solemnity about its 
 observance, a certain calm and peace, which leave 
 the soul full of liberty to converse interiorly with 
 God, to correspond with inspirations, and in fine, 
 to practise all virtues. 
 
 The necessity of silence is proved by the Gos- 
 pel, viz., " For every idle word that men shall speak 
 they shall render an account at the day of Judg- 
 ment." 
 
 What are idle words? Those which have no 
 good end, those which are unprofitable, those 
 which dissipate the mind and heart. 
 
 St. James places all sanctity in the observance 
 of silence: " If any man offend not in word, the 
 same is a perfect man." St. Francis de Sales, as if 
 to evince the high estimate in which he held 
 silence, made a compact with his tongue. But 
 above, and before all the saints, our Divine Lord, 
 from His incarnation to His death, practised most 
 perfectly this virtue. He assumed our nature in 
 the stillness of night, and though [He was the 
 " Word," He spoke not, but was silent. 
 
 Then we are told that more than monastic 
 silence reigned in the holy house of Nazareth, 
 with Jesus, Mary and Joseph: that the blessed 
 
REV. MOTHER McAULEY. 10 1 
 
 foster-father spoke little, our Immaculate Lady- 
 less, and that Jesus scarcely spoke at all. Even 
 in the Blessed Sacrament, He so loves His char- 
 acteristic silence, that He descends from heaven in 
 silence, obeys in silence, is immolated in silence, 
 and in silence is consumed, so that we can think 
 of nothing more silent than the Blessed Sacra- 
 ment. However, the silence of Jesus was never 
 sullen or unamiable, — there was a sweetness about 
 His words and countenance, which no saint ever 
 had in like manner, before or since. 
 
 We are aware that without silence there can 
 be no regularity or order in the beauty of God's 
 house ; that there can be no true obedience, no 
 charity and union, no recollection and prayer, where 
 silence is neglected. 
 
 To observe silence well, we must consider how 
 it is to be practised, namely : the times, places, 
 and manner mentioned in our holy Rule. 
 
 ist. It tells us that we are to observe it as 
 much as circumstances permit, except at the times 
 appointed for recreation. By this, we are to under- 
 stand that there are circumstances in which we 
 are not bound to keep silence, — such as if engaged 
 in the school, or if called to the parlor, — in a word, 
 whenever duty, necessity, charity, or obedience 
 obliges us to speak ; then to do so in a low tone 
 
102 FAMILIAR INSTRUCTIONS OF 
 
 of voice, as briefly as possible, and endeavor to 
 keep interior recollection. 
 
 The places in which silence is particularly to 
 be observed, are the dormitory or cells, the chapel, 
 and during meals in the refectory. 
 
 The advantages of silence cannot be disputed ; 
 for it preserves peace and purity of soul, and is 
 the best possible means of attaining a spirit of 
 prayer, and union with God. 
 
 All who have a true spirit of prayer are lovers 
 of silence : witness the Saints in the desert ! More- 
 over, it enables us to cultivate all virtues, espe- 
 cially humility, meekness and patience. 
 
 It is a school wherein we learn how to speak ; 
 and Religious need this particularly, for their words 
 should abound in wisdom, sweetness and forbear- 
 ance. In silence, all great mysteries are operated, 
 and in silence, God will work in our interior, if 
 we allow Him. It also enables us to find solitude 
 everywhere, and edifies all with whom we asso- 
 ciate ; makes us avoid many faults and practise 
 much virtue. 
 
 The obstacles to silence are curiosity, human 
 respect and self-love. 
 
 The means to acquire a habit of it are: 
 
 1st. Reflection on the life of Jesus Christ. 
 
 2d. Prayer, especially to those Saints who were 
 
REV. MOTHER McAULEY. IO3 
 
 most remarkable for its observance, namely: St. 
 M. M. de Pazzi, St. Bernard, St. Aloysius, and St. 
 Pambo, who never said a word he regretted. With 
 regard to the recollection enjoined by the concluding 
 words of this rule, we ought to weigh well its 
 necessity. 
 
 In order to ensure salvation, all Christians are 
 bound to cultivate some degree of union of heart 
 with God, but for us Religious, it is absolutely 
 indispensable, especially, as by our vocation to 
 this Order, we are destined to labor for souls. 
 We are formed by God for Himself alone, to be 
 united with Him here, by love and fidelity; and 
 hereafter, by enjoyment and beatitude. In pro- 
 portion then, to our union with God, will be our 
 advancement in perfection ; and in proportion to 
 our perfection here, will be our glory hereafter. 
 Of each of us Christ says : "As the branch cannot 
 bear fruit of itself, unless it abide in the vine, so 
 neither can you, unless you abide in Me." That 
 is, unless we live in Jesus Christ by holy recol- 
 lection, we can never draw souls to His love and 
 service. And as the Apostle expresses it: "Paul 
 may plant and Ap olios water, but it is God who^giveth 
 the increase," therefore, God will give success only 
 to those who are united with Him by love. 
 
 The advantages of recollection are : 
 
104 FAMILIAR INSTRUCTIONS OF 
 
 1st. Familiarity with God, uniting us with Him- 
 self, as one friend is united with another on earth. 
 This familiarity is humble, while simple and confid- 
 ing, thus : " My Beloved to me, and I to Him," or, 
 "I will speak to my God, though I be but dust and 
 ashes." 
 
 2d. It imparts peace and tranquillity in all 
 events, trials, labors, offices, etc., for in peace God 
 speaks to the beloved. Witness the unutterable 
 peace of St. Francis Xavier, St. Catharine of 
 Sienna, in their ceaseless toils. They exemplified 
 in their lives the beautiful sentiment of the Royal 
 Prophet : "The Lord is the protector of my life : whom 
 shall I fear" 
 
 3d. Liberty of spirit, which raises us above the 
 opinion of the world, human respect, self-love, 
 worldly wisdom, while it enables the soul to see 
 God intimately, to view all things in Him, and 
 through, and subservient to Him. 
 
 4th. Wonderful courage, generosity, and read- 
 iness to labor. Of this we have examples in the 
 lives of the Saints, particularly of St. F. Xavier 
 and St. Teresa. 
 
 This union is far from disposing to idleness or unfit- 
 ness for occupation, for God labors with His spouse. 
 
 5th. Great light and direction in all events, 
 affairs, and temptations, St. Thomas and St. 
 
REV. MOTHER McAULEY. 105 
 
 Bonaventure assert this ; the Psalms prove it : 
 " Lord, show me Your path." And Moses prayed ; 
 " Lord, teach me how to speak, for I am but a 
 child, and have no wisdom." 
 
 6th. It procures an infinity of graces, and 
 gives victory over all our enemies. To all this 
 happiness we are called ; this treasure lies open 
 to and near us : if we find it not, it must be 
 entirely our own fault. The Holy Spirit invites us : 
 " Open to me, my beloved, etc.," but we delay, 
 we listen to self-love, to little personal interests, 
 and when we arise to open to Him, He is gone, 
 and we find ourselves alone. 
 
 This union is continually fostered by ejacula- 
 tions ; and, according to St. Liguori, those which are 
 the most pleasing to God are acts of love, resigna- 
 tion, and oblation of ourselves into His hands ; also, 
 by frequently entering the Sacred Heart in spirit. 
 
 The most efficacious practice of this union is 
 to endeavor to keep ourselves in God's presence, 
 united to Him by faith, knowing that He sees 
 and hears us everywhere. This union should be 
 humble and confiding, expecting and receiving all 
 from His paternal bounty, and this disposition will 
 produce a fervor without precipitation or self-will, 
 a tranquillity without tardiness, an equanimity 
 without rest. 
 
lo6 
 
 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER XVI 
 
 OF UNION AND CHARITY. 
 
 CTHE first words of this chapter: "Love one 
 another as 1 have loved you" should be engraved 
 on our inmost souls, and shown forth in our whole 
 conduct. 
 
 The great St. Francis de Sales beautifully ex- 
 plains the import of these words, thus: "As our Lord 
 has always preferred us to Himself, and has done 
 so as often as He has given Himself to us in the 
 Most Holy Sacrament, making Himself our food, 
 so He wills us to have a love like His, one for 
 another, and that we should even prefer our neigh- 
 bor to ourselves. " 
 
 The rule of perfection then requires that we do 
 all that we possibly can one for another. 
 
 Again, our love ought to be so firm, so cor- 
 dial and so solid that we should never refuse to 
 do or to suffer anything for the good of our Sis- 
 ters. In this manner did Jesus Christ love us. 
 He did not content Himself with assurances of 
 His love, but gave effectual proofs of it by suffer- 
 ings and labor. It was His favorite virtue, His 
 dying bequest, and the mark He chose for the 
 
REV. MOTHER McAULEY. I07 
 
 characteristic of His disciples; and so perfectly 
 does our Divine Master wish to have charity reign 
 amongst us that He gives us for our model the 
 union that subsists between Himself and His 
 Heavenly Father. 
 
 In the second section of this same rule we are 
 told, that this mutual union and love should emi- 
 nently distinguish Religious — that it should mark 
 them out as true servants and spouses of Jesus 
 Christ. 
 
 Let charity then be our badge of honor, our 
 highest glory, the seal of our election to the dig- 
 nity of Christ's spouses, and therefore, we must — 
 to use the words of the Apostle, " clothe ourselves, 
 as the elect and beloved of God, with mercy, com- 
 passion, kindness, humility, affability, modesty and 
 patience," cherishing and maintaining this virtue 
 more by acts than words, so that it may truly be 
 said, there is in us but one heart and one soul in 
 God — one mind, one mode of acting and thinking — 
 having His glory and our own sanctification ever 
 in view. Perfect obedience will alone secure this 
 union of hearts and opinions, for where all are 
 submissive to lawful authority for God's love, no 
 dissensions can arise, no conflicting sentiments be 
 entertained amongst us. 
 
 Let us now consider the practice of charity • 
 
108 FAMILIAR INSTRUCTIONS OF 
 
 Our holy Rule says : We are to avoid, in conver- 
 sation, manner and conduct, whatever may in the 
 least disturb our union. 
 
 In our intercourse with each other we must 
 copy the sweetness of Jesus; our words must be 
 kind and gentle, amiable and polite. Our manner 
 should be engaging and full of the unction of 
 charity. Our very looks must be brought into 
 subjection to grace. So necessary is vigilance 
 over our external conduct deemed, that, when 
 selecting the subject of our particular examen, St. 
 Ignatius would have us first choose, not the fault 
 that troubles us most, but the one which most 
 annoys our neighbor, as it gives disedification. 
 
 The Saints were remarkable for their practice 
 of charity, which made them living images of 
 Jesus : they had about them a sweetness, a gen- 
 tleness, an affectionateness, which won the hardest 
 hearts; and if we wish to grow in holiness we 
 must walk in their steps. But, as our weakness is 
 great, and our spiritual enemies numerous, the 
 Holy Spirit prescribes for us, by our holy Rule, a 
 remedy for any fault we may commit against char- 
 ity, in our manner or conversation. This is simply 
 to ask pardon, for even the slightest offence, and 
 readily to forgive those who may seek this pardon 
 of us. Should we, even inadvertently, wound the 
 
REV. MOTHER McAULEY. IO9 
 
 feelings of another, we should be prompt to make 
 this reparation. 
 
 Our holy Rule then reminds us that we are to 
 help and assist one another, on all occasions ; that 
 we are to bear with patience each other's defects, 
 weaknesses and imperfections ; that all subjects of 
 dispute are to be banished from amongst us, and 
 that, should our opinion differ from that of others, 
 we are to propose our reasons with moderation 
 and charity. Attention to these points will secure 
 our own and others' peace— in fine, it will cause 
 our convent to be an earthly paradise. 
 
 Consequently, we are not to indulge suspicions, 
 jealousy or envy, but to regulate our conduct on 
 this head by the noble description of charity given 
 by St. Paul. On this subject St. Francis de Sales 
 writes: "We ought never to look upon the actions 
 of our neighbor except to remark the virtues that 
 are in them — never their imperfections ; for so long 
 as we are not in charge of others we must never 
 turn our eyes, still less, our attention on that 
 
 side." 
 
 In doubtful matters, we ought to persuade our- 
 selves that what we notice is not blameworthy, 
 but rather, it is our own imperfections that cause 
 such thoughts to arise in our minds ; thus, we shall 
 avoid rash judgment, which is ever a most dangerous 
 
I IO FAMILIAR INSTRUCTIONS OF 
 
 evil, and for which we ought to have a sovereign 
 detestation. 
 
 By the fifth section of this rule we find that 
 God alone should be the motive of our love for 
 each other. Our hearts are to be united in Him ; 
 all are to be equally dear to us, because all are the 
 spouses of Jesus, the cherished objects of His pre- 
 dilection. 
 
 Particular friendships, attachments and affec- 
 tions are to be unknown amongst us ; all private 
 parties and unions to be studiously shunned, as the 
 fruitful source of innumerable evils. Let us be 
 sweet and amiable towards all, and we will avoid 
 these fatal rocks ; for if we look to the glory our 
 lives may give to God, to the edification we owe 
 to others, and to our own sanctification, we shall 
 perceive that nothing can rank in importance to 
 gentleness of manner and sweetness of demeanor 
 towards others. 
 
 The necessity of charity is proved from the 
 words of our Lord, when He reduced all the com- 
 mandments to these two, viz., the love of God, 
 and the love of our neighbor; and also from the 
 precept he enjoined at His last supper with His 
 Apostles : " Love one another as I have loved you." 
 This virtue is alone sufficient for salvation — it 
 covers a multitude of sins. 
 
REV. MOTHER McA ULEY. 1 1 1 
 
 The advantages of charity are : it gives entrance 
 into the Sacred Heart of Jesus, it makes us enjoy 
 peace of soul, it edifies all with whom we associate. 
 
 The obstacles to this sweet virtue are pride, 
 sloth, deficiency in the love of God, want of the 
 spirit of recollection and prayer. 
 
 The means of acquiring it are humility, respect- 
 ing and loving all in Jesus. Generous forgetful- 
 ness of self. The Apostle sums up the whole of 
 our Lord's life in two words, namely: " He pleased 
 not Himself" and this implies the most unreserved 
 self-denial and the most perfect charity. 
 
 St. Teresa tells us : " We must leave God for 
 God," that is, we must be ready to quit even prayer 
 in order to find God in assisting our neighbor. 
 
 This is no other than to practise a generous- 
 forgetfulness of self. 
 
 Another means is prayer. We should beg of 
 God to clothe us with charity as with a garment, 
 especially when approaching Holy Communion; so- 
 that we should dread entertaining the slightest 
 uncharitableness or unkindly feeling towards an- 
 other, as this would render us unworthy to* 
 approach this Sacrament of Love. 
 
 And let us remember the maxim : " We cannot 
 love charity without charity" — the love must be 
 there before it is exercised. 
 
112 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER XVII. 
 
 OF HUMILITY. 
 
 r XTOW truly does our holy Rule observe that 
 humility is the abridgment of all the disci- 
 pline of the Religious life; for it is assuredly the 
 short road to perfection ; no other virtue can flourish 
 without it, no sanctity can be attained, unless the 
 groundwork is first laid. 
 
 If we wish, then, to be really servants of Christ, 
 and deserving of His love, we will, according to 
 the admonition given to us, be particularly atten- 
 tive to the practice of humility ; remark the word 
 "practice" for humility does not consist in words 
 but in acts — to be genuine it must be practical. 
 
 A religious life, being an imitation of Jesus 
 Christ, must necessarily be a continual exercise of 
 all the virtues ; but especially of humility, which 
 our Lord practised so perfectly, that St. Paul 
 says : " He annihilated Himself, taking the form of 
 a servant." 
 
 If we considered Him in His Incarnation, Nativ- 
 ity and Hidden Life, and above all, in His Sacred 
 Passion, we should at once see that humility accom- 
 panied His every word and action : wherefore, we 
 
REV. MOTHER McAULEY. 1 13 
 
 are commanded to perform all our duties in the 
 spirit of the most profound, sincere, and unaffected 
 humility. 
 
 In order to fulfil this precept, let us consider 
 in what the spirit of humility consists. 
 
 " To perform an act of humility," St. Francis 
 de Sales avers, "is humility; to make acts of hu- 
 mility on all occasions is the habit of humility; 
 but to take pleasure in humiliation, and to be on 
 the lookout for abjection in everything, is the 
 spirit of humility!' 
 
 To this point of perfection we are called ; nay, 
 our holy Rule goes beyond this — it requires that 
 our humility be profound, that is, deeply seated in 
 the heart ; sincere, arising from the conviction we 
 entertain of our utter worthlessness ; unaffected, 
 without show of words, or dissimulation of manner. 
 
 If we possess this spirit of humility, we shall 
 be so grounded in a mean and low opinion of 
 ourselves, that we shall regard each of our Sisters 
 with great and sincere respect and treat them 
 accordingly with the utmost deference. The juniors 
 will respect the seniors, and all, with a spirit of 
 emulation, will seek to excel one another in offices 
 of humility and charity. 
 
 As this chapter contains so sublime a degree 
 of the virtue of humility, and as we are so strictly 
 
114 FAMILIAR INSTRUCTIONS OF 
 
 bound to aim at its acquisition, it imports us much 
 to reflect on the necessity, advantages and means 
 of attaining this most essential virtue. 
 
 1st. It is requisite for salvation. We can do 
 nothing thereto without it, since God resists the 
 proud and gives His grace to the humble. We 
 cannot pray without humility ; for St. Augustine 
 says: "The prayer of the humble only is heard. yr 
 And according to St. M. M. de Pazzi, " humility 
 must precede prayer, for pride lies in wait even 
 for good works." 
 
 In the second place, humility is essential to 
 attain sanctity and union with God, in keeping 
 with our vocation, for humility is the mother of 
 all virtues. 
 
 St. Augustine being asked, which was the 
 first, second, and third of virtues, answered 
 "humility" and added, that if interrogated a hun- 
 dred times, he would each time reply "humility." 
 
 3d. It is necessary for those who instruct 
 others ; thus, Jesus humbled and reproved His 
 disciples, and then sent them to preach. St. Paul 
 tells us : not to confide in talents, but to preach 
 Jesus Christ. He calls human wisdom folly. 
 " Out of the mouths of infants Thou hast per- 
 fected praise. " 
 
 The advantages of humility are primarily : It 
 
REV. MOTHER McAULEY. I I 5 
 
 supplies for every deficiency before God; if we 
 have no other virtue, let us strive to possess 
 humility, and this will suffice. It is the source 
 and result of every virtue, the nurse of perfection, 
 the guardian of the Vows, as well as of recollec- 
 tion, peace and union. It renders us close imita- 
 tors of Jesus Christ, of the Blessed Virgin, who 
 at the period of her unequaled exaltation, intoned 
 the "Magnificat" so expressive of her deep sense 
 of God's goodness, and her own lowliness; also, of 
 the angels, who humbled themselves, when Lucifer 
 fell through pride. Another precious privilege is, 
 that it enables us to conquer all difficulties, 
 interior and exterior ; for when we diffide in our- 
 selves/to confide in God alone, He powerfully 
 aids us. It renders prayer omnipotent: " the 
 prayer of the humble pierces the clouds ;" more- 
 over, it makes us always cheerful, satisfied, amiable, 
 and obliging. It causes us to become dear to the 
 Sacred Heart of Jesus, honors His humiliations, 
 atones for the many imperfections we hourly com- 
 mit, and finally, is an abridgment of every virtue. 
 The means of attaining humility, are : prayer, 
 fervent and persevering ; meditation, on the exam- 
 ple of Jesus Christ, especially on His Passion ; 
 reflections on our sinfulness and depravity, our 
 ingratitude and infidelity in the service of God. 
 
1 1 6 FAMILIAR INSTRUCTIONS OF 
 
 The degrees of humility are commonly reduced 
 to three : To think little (or meanly) of ourselves, 
 to desire others to think the same, to rejoice and 
 be grateful for slights, contempt, reproofs, etc. 
 
 We can practise a three-fold humility: First, 
 towards God, by interiorly confessing Him to be 
 above all adoration, praise, honor; accepting of 
 desolation, temptation, etc., as coming from His 
 Almighty and Fatherly hand ; by assuming on all 
 occasions, but especially at prayer, a profoundly 
 humble and respectful posture ; prostrating and 
 performing penance in a deep-felt sense of abjec- 
 tion. Secondly, towards our neighbor, by enter- 
 taining interior sentiments of esteem and respect 
 for all, in proportion to their rank or office, and 
 evincing this in manner, conversation, and coun- 
 tenance. Thirdly, towards ourselves, being impressed 
 with the sense of our misery, ignorance, weakness, 
 and nothingness ; thus, we will bear our faults and 
 imperfections with meekness, as the best possible 
 humiliation. We can practise humility exteriorly, 
 by silence, especially, if we have something to 
 say, which might show wit or knowledge ; then, 
 by a low tone of voice, a tranquil manner and 
 action, but, in all this, without the faintest affecta- 
 tion. Again, by not speaking of ourselves, or 
 seeking praise, even indirectly, by desiring to be 
 
RE V. MOTHER Me A ULEY. 1 1 7 
 
 known to everyone, especially to our Superiors, as 
 we really are ; bearing reproofs sweetly, and pro- 
 ceeding to chapter with the true spirit, namely, 
 with ardor and a holy desire to atone for our 
 faults. Thus, we would be filled with sorrow for 
 our negligences and ingratitude, and have a deter- 
 mined will to correct those defects which we 
 consider to be the most serious. Oh ! with what 
 alacrity we would accuse ourselves if we well 
 meditated and understood the depth of humilia- 
 tion, contempt, and opprobrium which our Lord 
 and Master endured at the time of His Sacred 
 Passion. We would then exclaim in the secret 
 depths of our hearts : 
 
 Christ suffered for love of me; let me suffer 
 for Him ! Christ bore His Cross ; let me assist 
 Him to bear it ! Christ was dishonored ; I will not 
 be honored ! He died for me ; let my life be a 
 continual death to self, for His sweet love! Let 
 me live, now, — no, not I, but let Christ live in me ! 
 
 The humbled, agonizing, abandoned Christ — 
 this is my Christ; Him, I will have and seek; out- 
 side of Him, nothing. Let Him dispose of me as 
 He pleases. 
 
 Another practice is to accept humble offices 
 in the sentiments we expressed on receiving the 
 holy habit: "I have chosen to be an abject in the 
 
Il8 FAMILIAR INSTRUCTIONS OF 
 
 house of my God." We should never excuse 
 ourselves, but rather loving to be accused and 
 lightly esteemed, even unjustly ; rejoicing when 
 neglected or forgotten, after the example of St. 
 Alexis, ever ready to acknowlege our faults, with 
 all humility, since this is the sovereign means of 
 pleasing the Heart of Jesus. 
 
 A wide difference exists between true and 
 false humility. True humility walks in peace, is 
 ever generous, rises after falls, has no dependence 
 on self, is obedient, not only in words, but in 
 thought, never reasoning on commands given, 
 acknowledging God's graces in the soul, like St. 
 Teresa. Whereas, false humility is easily disheart- 
 ened, grows obstinate, slothful, and self-willed. 
 
 St. Ignatius once said to St. M. M. de Pazzi, 
 when speaking to her of this virtue : " Every act, 
 which is opposed to humility, ought to be shunned 
 in religion as dishonorable, as acts against fair 
 fame are avoided in the world." And how much 
 is taught us, in the sententious precept of Bl. J. 
 Berchmans : " The desire I have for humiliations, 
 is the real measure of my humility. To be hum- 
 ble in my own eyes, is to be humble by halves ; 
 but to wish to be humbled by others is true humil- 
 ity. 
 
 St. Jane F. de Chantal tells us that: "humility 
 
REV. MOTHER McAULEY. II9 
 
 is the key of the treasures of God. If the soul 
 presents herself before Him without this key she 
 will obtain none of the wealth of the eternal cof- 
 fers, but will always be wretched and poor." Then 
 St. Teresa asserts that : " a little attention to 
 acquire humility, and one act of this virtue is 
 worth more before God's infinite wisdom than all 
 the learning of the world. And again, what a 
 beautiful lesson do we not learn from Blessed Mar- 
 garet Mary Alacoque, namely : " I will regard my- 
 self as a beggar in the house of God, one who 
 should be submissive to all, and to whom all is 
 done and given through charity ; thus, I will always 
 think I have too much." 
 
 Furthermore, we know that God has called us 
 to love Him, and love is not a something of ease 
 and convenience. To love Christ, we must abhor 
 ourselves; to confess Him, we must deny our- 
 selves ; to be sweet and kind to Him, we must 
 mortify ourselves. Such reflections as these will 
 encourage and animate us with a noble humility, 
 to acknowledge our weaknesses and failings, as 
 also, in receiving sweetly the reproof and humil- 
 iations that may be given to us; and here, we 
 have the counsel of the great St. Francis de Sales, 
 who tells us : " The highest degree of humility, 
 is not only to acknowledge willingly our own 
 
120 
 
 FAMILIAR INSTRUCTIONS OF 
 
 abjection, but to love it, and take delight in it, 
 and this, not from any meanness of soul, or cow- 
 ardice of heart, but from a desire to exalt, as we 
 should, the Divine Majesty, and to prefer others 
 far beyond ourselves. " 
 
 " In humiliations, reproofs and mortifications, 
 the Religious, " says St. M. M. de Pazzi, " must be 
 cheerful and calm, without excusing herself, even 
 when innocent of the fault for which she is 
 reproved, believing humility to be the path by 
 which she is to reach heaven ; and that, by its 
 exercise, she can, in some measure, make satisfac- 
 tion for her sins." 
 
REV. MOTHER McAULEY. 121 
 
 CHAPTER XVIII. 
 
 FASTS AND ABSTINEN'CE. 
 
 ^y\ S Almighty God requires of us comparatively 
 little in point of austerities, we should be 
 most assiduous in practising interior mortification, 
 and exterior too, as far as we are allowed. 
 
 Mortification is really the love of Jesus, proved 
 by suffering in imitation of the manner in which 
 He manifested His love for us. 
 
 The necessity is beyond doubt, for our Lord 
 says : " If any one will come after Me, let him deny 
 himself, take tip his cross and follow Me!' 
 
 A certain amount of mortfication is necessary, 
 in order to avoid sin and keep the command- 
 ments. 
 
 To be spiritual, corporal mortification is indis- 
 pensable ; yet there is no question but that interior 
 mortification is far more excellent. 
 
 Under the head of interior mortification, comes 
 first: the mortification of our own judgment. To 
 practise this well, we must acquire the habit of 
 giving it up, in doubtful and indifferent matters, 
 and in things, about which we are certain, we 
 
122 FAMILIAR INSTRUCTIONS OF 
 
 must modestly assert our opinion, and then be 
 silent. 
 
 We must have no opinion contrary to that of 
 our Superior, and above all, entertain no wish to 
 be listened to — despising our own sentiments. 
 
 Mortification of the will, holds the next place ; 
 but when our will is conformed to the Divine 
 Will, and endures humbly and sweetly the oppo- 
 sition it meets, then there is little left to complete 
 our sanctification. 
 
 Custody of the sight, forms another class of 
 mortification; but in this, singularity and affecta- 
 tion should be guarded against. How many 
 times may we deny our eyes the gratification of 
 looking at something we are anxious to see, and 
 turn our glance, spiritually to Jesus, in the Sacra- 
 ment of Love ! 
 
 There are many opportunities of denying the 
 hearing, by not making useless inquiries, or listen- 
 ing, when it is unnecessary to do so, and so on 
 regarding the other senses. 
 
 By refraining our senses from what delights 
 them we repay our Lord, according to His own 
 words to St. Gertrude, for the most bitter scourg- 
 ing He endured in His Passion. We also experi- 
 ence a holy joy which, without mortification, we 
 would never feel, and we become courageous in 
 
REV. MOTHER McAULEY. 1 23 
 
 supporting crosses and adversities. But it is in 
 Heaven God delights in recompensing the truly 
 mortified. There He generously rewards their holy 
 custody of the eyes, by allowing them to gaze 
 forever on the sunlight of His infinite beauty : to 
 repay them for denying their taste, He gives them 
 to drink of the torrents of His delights, and to 
 eat at His own table : to requite their many deni- 
 als of the sense of hearing, sweet music ever 
 salutes their ears, and thus, of the other senses. 
 
 The advantages of mortification are great : 
 
 First. It renders us able to conquer our pas- 
 sions ; and no temptation takes by surprise, the 
 mortified soul, ever ready with that ascendency she 
 has acquired over herself, to subdue the sugges- 
 tions of the enemy, or the rebellions of her own 
 vitiated nature. 
 
 Next. It enables us to attain an eminent 
 degree of the spirit of prayer. 
 
 Finally. It leads to high sanctity, by drawing 
 down God's special help in the acquisition of vir- 
 tue, and by causing an absolute death to evil incli- 
 nations, which the work of perfection requires. 
 
 All the Saints, without exception, were mortified. 
 They gloried in the Cross, as the most eminent 
 rank of happiness and honor. They even sought 
 sufferings as a means of testifying their love of 
 
124 FAMILIAR INSTRUCTIONS OF 
 
 Jesus, knowing that these tribulations would pass 
 away, to be succeeded by never-ending joys. 
 
 Those who labor for the salvation of souls 
 require a supreme degree of mortification in order 
 to succeed in this work; and we must be ready 
 to endure every suffering, even to shed our blood, 
 like Jesus Christ. 
 
 Unless our words proceed from hearts perfectly 
 mortified, in vain do they urge sinners to repent. 
 But, let us at the same time guard against an 
 error into which it is possible to fall, namely : to 
 believe that mortification, whether of the interior 
 or exterior, consists in great and heroic acts. This 
 would be a fearful illusion ; for if we have not 
 courage to overcome ourselves in that which is 
 easy, how shall we do it in what is more diffi- 
 cult ? 
 
 No one becomes perfect at once ; but, as from 
 little faults we fall into great, so by the practice 
 of the lesser virtues we ascend to the heroic. 
 
 She, who neglects the practice of mortification 
 and virtue, in minor points, can never make much 
 progress in perfection. 
 
 Another error is, to esteem exterior mortifica- 
 tions lightly, as if they were not necessary, or, as 
 if the interior supplied for them. It was not thus 
 the Saints thought. " I chastise my body," says 
 
REV. MOTHER McAULEY. 125 
 
 St. Paul, "and bring it into subjection, lest per- 
 haps, when I have preached to others, I myself, 
 shall become a castaway/' Elsewhere, the same 
 Apostle says: "They that are Christ's have cru- 
 cified their flesh." 
 
 Those who have attained the height of sanctity 
 were unanimous in fighting against the body; and 
 we do not know of one Saint, who did not greatly 
 value and love exterior mortifications, and practise 
 them with all possible fervor. 
 
 St. Philip Neri tells us: "The perfection of a 
 Christian consists in mortifying himself for the 
 love of Christ ; and where there is no spirit of 
 mortification, there is no great sanctity." 
 
 St. Alphonsus aptly says: "Exterior as well 
 as interior mortifications are essential for perfec- 
 tion ; but with this difference, that the former 
 should be practised with discretion ; the latter, 
 withotct discretion, and with fervor." The follow- 
 ing is also quoted from the writings of St. M. M. 
 de Pazzi : "We should lament and consider that 
 day lost in which we have not in some way mor- 
 tified ourselves for the love of God." While 
 Thomas a Kempis says : " A change of manner 
 and an entire mortification of the passions make 
 a true Religious," 
 
126 FAMILIAR INSTRUCTIONS OF 
 
 CHAPTER XIX. 
 
 OF THE REFECTORY. 
 
 r/JS the most material of our actions may be 
 spiritualized by purifying our intention, we 
 ought to be very careful to go to the refectory 
 with the purest desire of pleasing God. The 
 Apostle says : " Whether you eat or drink, or 
 whatever else you do, do all for the glory of 
 God." 
 
 A Sister who goes to her meals in this spirit, 
 performs a sublime act of adoration, and pro- 
 foundly honors the Most Holy Trinity ; she lays 
 up treasures of merit, and enriches the soul every 
 time she takes a refection. Eecollection will be 
 our great safeguard in the refectory. The spiritual 
 reading prescribed is to aid us in this, and we 
 should make use of it for this end. 
 
 How beautiful are the models, which the lives 
 of the Saints propose to us, on this subject! They 
 prove to us of what value the most indifferent 
 actions become in our Lord's sight, when the 
 intention is pure. 
 
 One night St. Gertrude was suffering from 
 weakness. She took some grapes with the mental 
 
REV. MOTHER McAULEY. 1 27 
 
 intention of refreshing our Lord in her own per- 
 son ; and our Lord, on His part, received this as 
 a royal gift, and then said to her: "In this I con- 
 fess that you have recompensed Me for the bitter potion, 
 which I y for your sake took upon the Cross; for y with 
 how much greater purity of intention you recreate your 
 body for My glory, with so much the more sweetness I 
 acknowledge Myself recreated in your soul!' Speak- 
 ing to this same Saint, another time, our Divine 
 Lord said : " Whoever shall study to take all 
 his recreation and use his comforts in eating, 
 drinking, sleeping, etc., with the following inten- 
 tion in his heart or on his lips — Lord, I take this 
 food, or whatever it may be, in union with that 
 love, wherewith Thou didst sanctify Thyself, when, 
 in Thy most Sacred Humanity, Thou didst use 
 the like comforts to the glory of Thy Father, and 
 the salvation of the whole human race ; so that, 
 in union with Thy Divine love, it may increase 
 the consolation of those in heaven, on earth, and 
 in purgatory. Each time he does so, he holds, 
 as it were, a buckler before Me, against the many 
 vexations with which worldly people persecute 
 Me, and thus, I look upon him as My protector 
 and defender!' 
 
 We learn too that St. M. M. de Pazzi was so 
 accustomed to be absorbed in thoughts of God's 
 
128 FAMILIAR INSTRUCTIONS OF 
 
 Providence, as to perceive no taste in what she 
 eat. 
 
 To aid us in acquiring recollection in the refec- 
 tory, we might frequently call to mind the mod- 
 esty and temperance of the Holy Family in 
 Nazareth. 
 
 It is a practice of poverty to receive from the 
 server, everything as an alms, or, as a present 
 from our dear Lord. It is commendable to prac- 
 tise little mortifications during our repasts, which 
 can be done in various ways, without the least 
 detriment to the health. A loving soul will 
 always make some little offering to Jesus. Let 
 us at least bear with any accidental denials of 
 the taste, which may occur, and sometimes offer 
 these mortifications to obtain the delivery of 
 the souls in purgatory, from the vehement hun- 
 ger and thirst they endure by their delay of 
 enjoying the Beatific Vision. 
 
 A spiritual Communion is another admirable 
 and pious practice, which may be made use of 
 with great profit ; so that, while the body is 
 invigorated, the soul may be refreshed with this 
 spiritual participation in the Blessed Sacrament. 
 
 In the refectory custody of the eyes should 
 be observed, as the contrary would not accord 
 with the deportment of a Religious. 
 
RE V. MOTHER McA ULEY. 1 29 
 
 CHAPTER XX. 
 
 OF THE CARE OF THE SICK SISTERS AND SUFFRAGES 
 
 FOR THE DEAD. 
 
 ~D Y this rule we see that at no time is our charity 
 towards our Sisters to be more tender and 
 manifest, than when they are, as it were, fastened 
 to the Cross with Jesus, and need all the comfort 
 and consolation which we can possibly offer them, 
 to enable them to suffer with merit to their souls, 
 and to give glory to God. When they are ill, it is 
 our sweet duty to visit them frequently, as in 
 keeping with our holy Rule, and also to practise 
 charity. There are many little ways in which we 
 can alleviate the sufferings of our dear Sisters, 
 and which a tender, compassionate charity will 
 suggest. Our holy Rule remarks that we should 
 piously console our sick Sisters. To comply with 
 this injunction, a few words suffice to show how 
 much we consider they are honored in receiving a 
 share of the Cross. This, and similar little remarks, 
 should be made with great humility and simplicity 
 — not as if we were speaking to the sick on the 
 Visitation, for it is to be supposed that Religious 
 
130 FAMILIAR INSTRUCTIONS OF 
 
 know all that is necessary for sanctifying their 
 sufferings, and rendering them pleasing to God. 
 
 Our conversation should be rather cheerful with 
 the sick, without, however, becoming tiresome. 
 
 Our dear, deceased Sisters, have a special 
 claim on our prayers. If we hope to be remem- 
 bered in the prayers of others after our death, we 
 ought now to extend our charity to those beloved 
 spouses of Christ, who are, perhaps, suffering in 
 purgatory, and awaiting our prayers to be released. 
 
 TO BE SAID FOR A SISTER DANGEROUSLY ILL. 
 
 My God ! look down with mercy and pity on 
 our dear Sister afflicted with sickness. Give her 
 perfect resignation to Thy divine will, and gra- 
 ciously enable her to suffer, without complaining, 
 whatever Thou art pleased to appoint. 
 
 Compassionate Lord Jesus, support and com- 
 fort her. 
 
 Blessed Mother of God, and all ye happy 
 Saints, intercede for her, that she may pass through 
 this time of trial, so as to purify her from the 
 
REV. MOTHER McAULEY. 
 
 131 
 
 smallest stain, that at the hour of her departure 
 from this miserable world she may enter on the 
 joys of a happy eternity. Amen. 
 
 N. B.— -The above prayer, also the following chapter on 
 44 The Religious Life," have been copied from " A Little Book 
 of Practical Sayings, Advices, and Prayers of our Revered 
 Foundress," and published in 1878, by the Community of Bag- 
 got Street Convent, Dublin, the first House of the Order of 
 Mercy. 
 
 Imprimatur : 
 
 ^ PAULUS CARD. CULLEN, 
 
 Archbishop of Dublin, 
 
1 3 2 FAMILIAR INSTR UCTIONS OF 
 
 q the |{eligious Wife, 
 
 The study of a Religious should be the life 
 and maxims of Jesus Christ. This Divine model 
 should be, in her regard, like a book continually- 
 open before her, from which she is to learn what 
 she is to think, say, and do; in what manner, at 
 what time ; and this maxim should be engraven on 
 her mind, that, although she possessed a knowledge 
 of all the sciences which have ever been known 
 to man, and was distinguished for sense, prudence, 
 and elegance, so as to gain the admiration of 
 everyone, yet, if she had not studied Jesus Christ, 
 and formed her mind on His example, she is as 
 nothing in His eyes, and wants all, in wanting the 
 science of the Saints. 
 
 In order to study Jesus Christ, you must ren- 
 der yourself familiar with his meekness, patience, 
 forbearance, charity in word and work, contempt 
 of all earthly distinction, sincerity, obedience, love 
 of prayer, humility, conformity. 
 
 Take each virtue separately, meditate on His 
 manner of practising it, and pray that His spirit 
 
REV. MOTHER McAULEY. 1 33 
 
 may be infused into your heart to soften and pre- 
 pare it to receive His divine impression as a seal 
 thereon. 
 
 That you may profit by meditating on Jesus 
 Christ, you must guard your mind from all unprof- 
 itable thoughts, and reduce to practise, one virtue 
 after the manner of Jesus Christ, and then another, 
 but not till you are well practised in one. Sup- 
 pose silence : I could speak much to the purpose 
 on this matter. I will not say a word. Christ, 
 my beloved Spouse, when He could have attracted 
 the whole world, was silent. And so, from virtue 
 to virtue, until you go through all the science of 
 salvation. 
 
 We find those who can enumerate very partic- 
 ularly all that Jesus Christ said and did; but 
 what does he care for that? He said and did so, 
 not that we should recount it in words, but show 
 Him in our lives, in our daily practice. Thus only 
 can we realize what He designed in our regard, 
 and without which we cannot be truly united to 
 Him. 
 
 A Religious should consider herself as " a 
 stranger and pilgrim on earth," having her con- 
 versation in heaven. This is the happiness of 
 religious life, everyday preparing to enter our own 
 country, and when we retire to rest, wishing for 
 
134 FAMILIAR INSTRUCTIONS OF 
 
 that happy hour. Each day is a step we make 
 towards eternity ; and we shall continue thus to 
 step from day to day, until we take the last step, 
 which will bring us into the presence of God. 
 
 We may perceive from all our instructions that 
 a strong and lively faith is the solid foundation 
 of all virtue. We must often beg of God to grant 
 us this virtue, and to preserve us from the dread- 
 ful inconsistency of contradicting our faith and 
 our religious profession, by our actions. 
 
 Let us also, attend carefully to holy inspira- 
 tions, saying fervently that petition : " From the 
 neglect of Thy holy inspirations, Jesus deliver me." 
 
REV. MOTHER McAULEY. 1 35 
 
 axirqs and |foiirjsek 
 
 Gratitude and humility for being permitted to 
 assist Jesus Christ in His suffering members are 
 the principal sentiments which success ought to 
 awaken in our hearts. 
 
 * 
 * * 
 
 I judge that no one is fit to be in the Convent 
 who has not the honor of the Order at heart. In 
 any case the perfection and reputation of our 
 Order ought to be dearer to us than its extension. 
 
 
 Let us be ever greatly affrighted at the cunning 
 thief, "vain-glory" 
 
 * 
 * 
 
 How happy shall I be if God sends me, before I 
 die, some certain resources for our numerous poor. 
 
 
 No one is needed — we can all be done without. 
 Let us never think any one individual necessary 
 for carrying on the works of God. 
 
I36 FAMILIAR INSTRUCTIONS OF 
 
 Worldly persons can never arrange the affairs of 
 Religious. 
 
 * * 
 
 You have given all to God without any reserve : 
 then nothing can happen to you which He does not 
 appoint ; you should desire nothing but the accom- 
 plishment of His Will. Everything, however trivial, 
 comes from that adorable Source. 
 
 * 
 
 * * 
 
 The Order is God's work — not mine. It will 
 do just as well without me. 
 
 * 
 
 O blessed and happy life (of a Sister of Mercy),, 
 which makes death so sweet! 
 
 * 
 
 It is better to relieve a Jiundred impostors — 
 if there be any such — than to suffer one really 
 distressed person to be sent away empty. 
 
 The reward always comes after a well received 
 cross. Without the cross the real crown cannot 
 come. 
 
 * * 
 
 Some great things which God designs to accom- 
 plish, would be too much joy without a dash of 
 bitterness in the cup. 
 
RE V. MOTHER McA ULEF. 1 3 7 
 
 Bless and love the Fatherly hand which has 
 wounded you ! He will soon come, both hands 
 filled with favors and blessings. 
 
 * 
 
 * * 
 
 In heaven alone should the " Sisters of Mercy " 
 
 look for rest. 
 
 * * 
 
 Mercy receives the ungrateful again and again, 
 and is never weary in pardoning them. 
 
 Time is the purchase money of Eternity. 
 
 * 
 
 * * 
 
 Be ever polite and gracious, but come to the 
 point as soon as possible, and beware of wasting 
 a moment of time. 
 
 * * 
 
 We should cultivate most assiduously the sweet 
 virtue of Confidence in God, for with it we shall 
 effect much good amongst " Christ's little ones. ,r 
 
 * 
 
 Perfection consists in a prompt and determined 
 will to do at once and cheerfully whatever we 
 know to be the will of God. 
 
 * 
 
 * * 
 
 Confidence in God causes us to hope for every- 
 thing from His paternal goodness. 
 
138 FAMILIAR INSTRUCTIONS OF 
 
 There are things the poor prize more highly 
 than gold, tho' they cost the donor nothing; 
 among these are the kind word, the gentle, com- 
 passionate look, and the patient hearing of their 
 
 sorrows. 
 
 * * 
 
 Let us obey like Jesus, and command like 
 Mary. 
 
 Obedience is the shortest road to perfection. 
 The motive of our obedience we should ever bear 
 in mind : it is no other than the love of God. 
 
 To neglect devotion to Mary is to wound Jesus, 
 because she is His mother. 
 
 * 
 
 The words of a Religious should be full of 
 wisdom, sweetness, and forbearance. 
 
 By our vocation to this Order we are bound 
 to labor for souls. 
 
 * * 
 
 The desire of frequent Communion should 
 lead us to an imitation of the Life of Jesus, as 
 the desire of imitating Him, should inspire us 
 with a longing after Holy Communion. 
 
REV. MOTHER McAULEV. 1 39 
 
 We should bear our faults and imperfections 
 with humility, as the best possible humiliation. 
 
 Generally speaking, the ardor of our zeal 
 depends on the depth of our gratitude. 
 
 * 
 
 * * 
 
 Draw souls to God, by your words, by your 
 •example, by the works of your Institute. 
 
 * 
 
 * * 
 
 To love Christ, we must abhor ourselves ; to 
 confess Him, we must deny ourselves ; to be sweet 
 and kind to Him, we must mortify ourselves. 
 
 * 
 
 * * 
 
 She who neglects the practice of mortification 
 and virtue in little things, can never make much 
 progress in perfection. 
 
 * * 
 
 One might suppose the daily and uninterrupted 
 repetition of the same duties would prove tiresome : 
 it is not so, the Religious life affords more lively, 
 solid and lasting happiness, than all the variety 
 the world could give. 
 
 * * 
 
 While we place all our confidence in God, 
 we must always act as if all depended on our 
 own exertions. 
 
140 FAMILIAR INSTRUCTIONS OF 
 
 I sincerely trust good Father L. will not fur- 
 nish the Convent in a worldly style. 
 
 Religious should never for a moment forget 
 their vocation. 
 
 Be ever ready to give to others, the sympathy 
 you do not seek for self. 
 
 * 
 
 * * 
 
 My pleasure must ever consist in endeavoring 
 
 to please all. 
 
 * 
 
 * * 
 
 It is for God we serve the poor, and not for 
 thanks. 
 
 * * 
 
 Let us labor incessantly for the objects of 
 the Institute. 
 
 Be faithful, and draw down on yourselves the 
 blessings of heaven, by observing all the regula- 
 tions, and by a cautious, salutary fear of every 
 departure from Rule and discipline. God wall 
 then make your house His own, and love to 
 dwell among you. 
 
 * * 
 
 This is our life, joys and sorrows mingled, one 
 succeeding the other. 
 
REV. MOTHER McAULEY. 141 
 
 Be ever ready to praise, to encourage, to stim- 
 ulate, but slow to censure, and still more slow to 
 
 condemn. 
 
 * 
 
 * * 
 
 Prove your gratitude by going hand-in-hand 
 with your Divine Redeemer ; nothing to interest 
 you but what relates to His glory. 
 
 * * 
 
 Some of the "bitter-sweets" incident to our 
 state, and most of all requiring counsel and sup- 
 port, are those difficulties to which we are exposed, 
 such as incurring the displeasure of spiritual per- 
 sons, without design, experiencing marks of disap- 
 probation, and not know why. 
 
 * 
 
 * * 
 
 It will render us very fervent in saying the 
 Office, to remember, that, for every word, every 
 "Gloria Patri" we repeat in reciting it, an eternal 
 weight of glory will be the recompense. 
 
 * * 
 
 We should delight to be unknown, that we 
 may the more resemble our Blessed Saviour, who 
 was constantly laboring and doing a great deal 
 for the glory of His Father, and for our salvation, 
 without bringing Himself into notice, or being dis- 
 tinguished. 
 
142 FAMILIAR INSTRUCTIONS OF 
 
 Receive, with all your heart, the cross which 
 God sends, in any shape or form He pleases, so 
 as to make it valuable to you. 
 
 * * 
 
 * 
 
 Charity should be our animating principle in 
 undertaking the duty of instructing children or 
 adults, since God's image is impressed on their 
 souls, which are washed in the Precious Blood of 
 
 Christ. 
 
 * * 
 
 Mortification is requisite for holy modesty, and 
 involves a spirit of sacrifice, which is faithful in 
 the most trivial things. 
 
 No soul is safe but the one who reposes in 
 God. 
 
 Let us love and esteem our holy Rule, which 
 is the declaration of God's will in our regard. 
 
 Religious simplicity shuns all affectation in 
 words and manner. 
 
 Nothing troubles the truly obedient soul, for 
 she simply seeks and follows the ever blessed will 
 of God. 
 
REV. MOTHER McAULEF. 143 
 
 To the obedient, victory is given. But God's 
 holy will be done in all things ! May He never 
 leave the choice to us. We cannot be unhappy 
 while we love and serve Him faithfully. 
 
 * 
 
 All Religious are bound to tend constantly to 
 the perfection of their vocation. She only is a 
 true Religious who faithfully keeps her Rule in 
 peace and love 
 
 Let us often fly to the foot of the Cross and 
 repose in the wounds of Jesus. He has written 
 us in His hands — shall we not write His wounds 
 in our minds and hearts ? 
 
 * 
 
 Joy is the special fruit of mortification ; it is 
 the reward our Lord grants, even in this life, to 
 those who renounce their own will and pleasure, 
 to follow His. 
 
 Mercy blesses him that gives, and him that 
 takes. 
 
 Let us generously take up the Cross, and we 
 will find by experience that it is light and sweet, 
 and full of the unction of heavenly grace. 
 
144 FAMILIAR INSTRUCTIONS OF 
 
 Prayer inspires the soul with holy thoughts, 
 pious desires and good resolutions. It is the 
 spring of all virtues. 
 
 * # 
 
 The more perfect our poverty is, the more 
 abundantly will God fill our souls with heavenly 
 treasures, with which to purchase eternal happiness. 
 
 * * 
 
 We have given our will to God, hence, we 
 cannot resume it without committing a rapine 
 in the holocaust. Ah! let us not be so ungrate- 
 ful, but let us rather kiss the sweet chains, 
 which, like those of the Apostle, " make us in 
 
 bonds for Christ." 
 
 * * 
 
 Let us courageously endure aridity, which is 
 prefigured by the gloom that overspread Calvary; 
 and the want of all comfort, such as our Blessed 
 
 Mother underwent. 
 
 * * 
 
 Charity not only requires that we instruct, but 
 also that we should pity, encourage, and even 
 reprove those under our care, as they may require. 
 
 * 
 
 Meditation on the Passion teaches all virtues, 
 by the example, more than by the words, of our 
 Divine Lord. 
 
REV. MOTHER McAULEY. 145 
 
 The very institution of the Blessed Eucharist, 
 and the sufferings which Jesus endured in His 
 dolorous Passion and death, owed their origin to 
 the burning love of His Sacred Heart. 
 
 * 
 
 Why should we expect consolation ? Jesus was 
 sacrificed but once on Calvary, but He is daily 
 immolated on our Altars. 
 
 # 
 
 « * 
 
 When we think of the majesty of Jesus, and 
 our own misery and vileness, we must see, by the 
 light of grace, how unworthy our souls are to 
 become His temples, and must own that " He that 
 is mighty hath done great things for us," in 
 choosing us as guests to His Heavenly table. 
 
 * * 
 Nothing conduces more to sanctity than fre- 
 quent considerations on the sufferings of Jesus. 
 
 Experience daily proves that the simplest 
 instructions are the best and the most impressive. 
 
 * 
 
 There is no room for vain-glory in "little 
 things" hence there is a great deal for the glory 
 of God. 
 
146 FAMILIAR INSTRUCTIONS OF 
 
 Surrounded, as we are, with danger and tempta- 
 tions, full of imperfections and misery, where will 
 we seek refuge, if not in the Heart of our loving 
 Lord? 
 
 * * 
 
 We need not fear for our predestination to 
 glory, if we perform the actions of each day with 
 all possible care. 
 
 * * 
 
 A Religious should endeavor always to have a 
 cheerful countenance, and a manner equally free 
 from restraint and levity. 
 
 * 
 
 We belong to God; all in us is His. How 
 sweet to the fervent Religious is this thought I 
 
 * 
 
 * * 
 
 We must no longer resist grace by favoring 
 our imperfect inclinations, but labor to become 
 true ^followers of Jesus, in poverty, chastity, obe- 
 dience, and the service of the poor, sick, and 
 ignorant. 
 
 * * 
 
 All our actions should be performed with so 
 great purity of intentipn, as to serve to fit us, in 
 some degree, for the coming of our Divine Guest 
 (in Holy Communion). 
 
REV. MOTHER McAULEY. 1 47 
 
 Humility does not consist in words, but in acts; 
 to be real, it must be practical. 
 
 * 
 
 * * 
 
 In all our difficulties and temptations, let us 
 go to our Lord. He condescends to invite us — 
 will he repel us when we approach ? 
 
 * * 
 
 " What is this world but a school, in which 
 souls are trained and prepared for the other?" 
 
 * 
 
 * * 
 
 When neglected, and perhaps forgotten, let us 
 think of the Sacred Heart in the Blessed Sacra- 
 ment, and love to be like It. In grief, let us 
 unite ourselves with that Heart " which was sor- 
 rowful even unto death. " When alone, let us 
 associate our solitude with that of the Sacred 
 Heart in its exile of love, the Blessed Sacrament. 
 
 * 
 
 * * 
 
 We should labor continually to subject nature 
 to grace, by a general watchfulness over our 
 exterior, as well as interior. 
 
 When or how are we expected to take up our 
 cross and follow Christ, if we are not to meet 
 with it in those with whom we are associated ? 
 
148 FAMILIAR INSTRUCTIONS OF 
 
 God has never bestowed all His blessings on 
 one person. He did not give to St. Peter what 
 He gave to St. Paul, nor to either, what He gave 
 
 to St. John. 
 
 * 
 
 * * 
 
 If we are humble and sincere, God will finish 
 in us the work He has begun. He never refuses 
 His grace to those who ask it. 
 
 * 
 
 One word of instruction from the Sister, who con- 
 ducts herself in the gentle spirit of her Redeemer 
 will have far more effect than all that could be 
 said by another, who departs from it. 
 
 * 
 
 * * 
 
 Nothing can be more disgraceful than to hear 
 a Religious say anything sharp ; it at once ren- 
 ders her habit unbecoming to her. 
 
 * 
 
 In the use of temporal things, a Religious 
 should always remember that she has not come 
 to a house of plenty, but to a state of strict 
 poverty. 
 
 A Religious character is that in which every- 
 thing is tranquil and subdued, and from which 
 all that is trifling and childish is banished. 
 
REV. MOTHER McAULEY. 1 49 
 
 We seem to forget that God calls upon us to 
 take up our cross, and that this cross must be 
 composed of something; that He requires of us 
 constant watchfulness over thoughts and words. 
 
 * * 
 
 Speak of God, for God, and with God. 
 
 * 
 
 * * 
 
 Religion refines and elevates the character. 
 A perfect Religious is a perfect lady. 
 
 * 
 
 As the most acceptable return a benefactor 
 can receive from those on whom he bestows favors, 
 is a countenance testifying the gratitude of the 
 heart. How acceptable must it be to God when 
 we make Him this return, showing to all, by a 
 cheerful, happy countenance, the gratitude with 
 which our hearts overflow towards Him for His 
 many favors in this life, and His great promises 
 for the life to come. . 
 
 We need only to consider how dear our own 
 will has been to us from our earliest years, to 
 know how acceptable a sacrifice it is to God. 
 
^DDENDUM 
 
ADDENDUM. 1 5 J. 
 
 AN EXHORTATION 
 
 ON THE 
 
 RENEWAL OE VOWS. 
 
 Father Bourdaloue, in accordance with the customs 
 of the Community he addresseH \ pronounced this exhor- 
 tation, with the Blessed Sacrament in his hand : 
 
 "be renewed in the spirit of your mind." 
 
 £1T is not I, my dear Sisters, who thus address 
 you : It is Jesus Christ Himself; it is your God, 
 whom I present to you, and who presents Him- 
 self, to honor in person the holy and edifying cer- 
 emony of the Renewal of your Vows. It is He r 
 who, as the witness, no less than the Judge and 
 faithful rewarder of the actions you are going to- 
 perform, says to all of you in general, and to 
 each in particular, " Be renewed in spirit and heart." 
 Be not content to perform externally what your 
 
US 4 ADDENDUM. 
 
 Rule ordains, and what custom has prescribed at 
 this holy time ; perform it sincerely, and by the 
 lasting effects which the fervor of this renewal 
 shall produce in you, render it as solid and as 
 perfect as it ought to be. " Be ye renewed in 
 the spirit of your mind." It is Jesus Christ Him- 
 self who speaks to you ; it is the Lord whom you 
 adore; it is that one Spouse to whom you are 
 devoted. Hear His voice, not only with respect 
 and as humble handmaids ready to yield Him 
 obedience, but with the affectionate zeal of loving 
 spouses, actuated by a desire to please Him : He 
 consults His own glory, as well as your most 
 important interest. 
 
 Consider, with the utmost attention the four 
 reflections to which I shall reduce the matter of 
 this short exhortation. I will offer to your con- 
 sideration, how, and how greatly, the renewal of 
 your Vows glorifies God, sanctifies yourselves, and 
 to what exalted perfection it elevates you. How 
 Jesus Christ, here present, has a peculiar right to 
 demand it of you ; and finally, how you could 
 ciever have been more perfectly disposed to exe- 
 cute it, in a manner suitable to His greatness: 
 reflections well calculated to inspire you with a 
 fervent and permanent devotion. Weigh them 
 well ; they would almost be sufficient preparation 
 
ADDENDUM. 1 55 
 
 ifor the important duty you are now to perform. 
 Do not question it, my dear Sisters ; the renewal 
 of your Vows honors God, but how? In renewing 
 them, you ratify the sacrifice by which you have 
 devoted your persons, when you entered the Relig- 
 ious state; you testify that you do not repent 
 being consecrated to His service, that in it you 
 discover nothing severe or oppressive ; it will serve 
 to confer more sweetness on the remainder of 
 your existence and make you endure it more joy- 
 fully; that, far from desiring to relinquish it, you 
 would be disposed to embrace it anew ; that instead 
 of repining at it, you regard it as your greatest 
 happiness in life; that all your glory in the holy 
 state you have chosen, consists in being able to 
 say, with the great Apostle : " I, therefore, a pris- 
 oner in the Lord." I am in fetters, it is true, but 
 I wear them in Jesus Christ, for His sake and 
 with Him ; for all this is implied in the solemn 
 and public protestation you are going to renew 
 in His presence. 
 
 From all this, it is easy to conclude how con- 
 ducive such an act must be to His glory. For 
 by it, you justify that sentence of the Gospel, 
 " His yoke is sweet, and His burthen light." 
 
 By it you proclaim to the world, that He is a 
 God, wise and infallible in all His words, since, 
 
156 ADDENDUM. 
 
 what the Gospel has declared, though sovereingly 
 incredible, is verified in you. Every other subjec- 
 tion becomes burdensome in time; that only of 
 Jesus Christ, is ever equally pleasing, one in which 
 we always discover the same allurements, always 
 experience the same sweetness, and this you prove 
 by engaging yourself more strictly than ever ; and 
 if I be permitted the expression, riveting yet more 
 firmly the chains which bind you. By it you pro- 
 claim how good a Master God is, even the best, 
 the most worthy to be served. Can anything be 
 more glorious to Him than this acknowledgment ?• 
 Can anything tend more to His honor, than to 
 behold His friends practising continual self-renun- 
 ciation, and without any reserve, consecrating: 
 themselves to His service ? esteeming it their sov- 
 ereign felicity to be His, and only His, to live for 
 Him alone, to depend solely on Him ? 
 
 We are perfectly aware how painful to nature 
 subjection is, how anxiously it is avoided, how 
 many and ingenious are her contrivances, nay,, 
 with what violence she casts it off. But this very 
 subjection, so detested, so insufferable to human 
 nature, is to you, in reference to the Deity, far 
 dearer than the liberty to which you were born y 
 and which, in the world, you had enjoyed : you* 
 never believed yourselves in possession of more 
 
ADDENDUM. 157 
 
 perfect freedom than when bound by His man- 
 dates, devoted without intermission to His supreme 
 commands. 
 
 By this we acknowledge how faithful are His 
 promises, how r magnificent His rewards, that the 
 "hundredfold" He has pledged to bestow on 
 those who follow Him, is not an imaginary bene- 
 fit, since even now, what you possess is not a 
 trifling good, incapable of satisfying you, since 
 you already find in it your felicity, since expect- 
 ing the immortal blessings to which you aspire, 
 and for which He has predestinated you, you 
 esteem yourselves amply repaid for all you have 
 abandoned, and conceive nothing to which you 
 would not prefer the sacred engagements you have 
 contracted ; an engagement which to you sup- 
 plies every desire, and raises you, even in this 
 world, above all it contains ; an engagement which 
 draws a line of separation between you and the 
 splendors, the honors and riches of the world ; 
 an engagement, the price of which, you, with the 
 Apostle of the Gentiles, consider unworthy of 
 remembrance, and in comparison with which, to 
 use his words, " the treasures of the universe are 
 as clay/' and for the sake of which, you envy 
 not the worldling her prosperity or her pleasures ; 
 and to comprise all in one word, an engagement, 
 
158 ADDENDUM. 
 
 the true " hundredfold " here below; one to* 
 which you limit all your pretensions. 
 
 What honor then, does not God receive from 
 the preference you give Him, and from the time 
 in which you render it. Mark me well, my dear 
 Sisters, when for the first time you poured forth 
 your Vows, you were not yet capable of render- 
 ing to God such glowing attestations, for as yet, 
 you had not tasted the charms of Religious life ;. 
 you followed the invitation of God, who called 
 you; you abandoned yourselves to Him, with a 
 meritorious faith, with a generous confidence, with 
 an ardent affection, but after all, you could not 
 then answer to your own hearts ; you could not 
 testify to others, the incalculable advantages of a 
 Religious life, nor the infinite mercies of the Lord, 
 at whose call you embraced it. You beheld repre- 
 sentations which moved you, heard what edified 
 you, you were delighted, thought nothing was 
 exaggerated, and you were convinced. 
 
 " Glorious things are said of Thee, O city of 
 God." But on the day you renew the ceremony 
 of your first consecration, you are no longer 
 influenced by what you are told, but what you 
 have known and experienced, and in which you 
 cannot be deceived. " Now I have known." Ah, 
 Lord, those who addressed us in. your name have 
 
ADDENDUM. I59> 
 
 not led us into error, nor have You, Yourself 
 deceived us ; they have not bid us hope what we 
 have not attained; the effects precisely accord 
 with our expectations ; yes, my God, the sweetest 
 repose is in Thee, the truest happiness is attach- 
 ment to Thee. Therefore, for Thy greater glory, 
 we proclaim it before the world which sees us> 
 here, and which should not hesitate to believe,, 
 since our knowledge of what we declare is most 
 perfect, and our testimony will be more efficacious, 
 because founded on personal experience. Oh,, 
 that we could engage the world to join us in bless- 
 ing Thee ! oh, that it would learn of us to know 
 and glorify Thee. This, my dear Sisters, is not 
 all the profit to be derived from the renewal of 
 of your Vows : and if by it, you honor God, your 
 own advantage is not excluded, nor does it the 
 less contribute to your sanctification. 
 
 It is by this renovation and the manner of its- 
 performance, that you renew in your own hearts 
 the remembrance of your obligations. While the 
 Christians of the age, abandoned to dissipation,, 
 and hurried away by the torrents of the world, 
 live in deep forgetfulness of what they owe to 
 God, as followers of Christ; while they reflect 
 but rarely and superficially, your unceasing occu- 
 pations, but particularly, at the approach of this- 
 
l6o ADDENDUM. 
 
 lioly day, is to call to mind what, as Religious, 
 you owe to God, to meditate on it, to study it, 
 to imprint it on your memory, and render it the 
 source of exquisite delight. 
 
 Thus, in the renewal of your Vows, you 
 observe to the letter, what God in the old law, 
 prescribed to the Israelites, when, having con- 
 ducted them to the promised land, He spoke to 
 them by the mouth of Moses : " Remember, Israel, 
 and forget not that I have chosen you because I 
 desire to be your God, and that you should be 
 my chosen people." Thus it is, my dear Sisters, 
 you this day accomplish that figure, and say to 
 God at this moment : " Yes, Lord, I remember it, 
 and never shall I forget it, for I have yet more 
 cause than David to cry out, 'If I shall ever for- 
 get Thee, my God, let my right hand forget its 
 functions, let my tongue cleave to the palate, if I 
 be not always mindful of the choice you have 
 made of me, and of the choice I have made of 
 Thee/ " 
 
 This remembrance, my dear Sisters, preserved 
 and renewed, is the most excellent and secure 
 means of avoiding relapses and relaxations. " Be 
 mindful of your last hour," says the wise man, " and 
 you shall never sin ; " but let us be mindful of 
 the promises we have made to God, and we shall 
 
ADDENDUM. l6l 
 
 be faithful forever. Let us remember them in all 
 our actions, and we will be perfect — let us remember 
 them at those important periods when we are called 
 upon to comply with the most painful duties of 
 our state, and our compliance will then be easy; 
 let us remember the trials to which God not unfre- 
 quently exposes us, and these very trials will serve 
 but to increase our fervor ; for, with such a remem- 
 brance, how is it possible we can be even once 
 remiss in the observance of our Rule, in the love 
 of poverty, in detachment from self, in the spirit 
 of mortification, in the practise of prompt and 
 blind obedience. I appeal to yourselves, my dear 
 Sisters, and to your experience, how frequently 
 has this remembrance impressed on your souls, 
 by the renewal of your Vows, saved you from 
 apparently certain, nay, almost inevitable falls, and, 
 if I may use the expression, caused you to redouble 
 your speed in the path of piety. 
 
 These two words — "I have chosen the Lord 
 and He has chosen me," will support and fortify 
 you; they will enable you to surmount every diffi- 
 culty, to resist every temptation, to rise above 
 every disappointment and disgust. 
 
 " I have chosen the Lord," and the Lord, in 
 accepting my Vows, ha»s sealed the choice He has 
 made. 
 
l62 ADDENDUM. 
 
 This will give you a taste for the happiness of 
 your state, and cause you to labor with unwearied 
 constancy in acquiring every perfection. Yes, my 
 dear Sisters, by the renewal of your Vows, you 
 confirm yourselves more and more in the desire of 
 satisfying every obligation they impose, and which 
 you yourselves have imposed— that is to say, the 
 desire and inviolable resolution of divesting your- 
 selves of all selfishness, of crucifying your flesh, 
 which otherwise cannot be the living victims of 
 the Lord, who was, without exception or reserve, 
 "obedient unto death, even the death of the Cross."" 
 
 By this renewal of your Vows you form a 
 fortunate habit of perseverance in Religion; you, 
 every day, give to these very Vows an additional 
 stability. You bind yourselves more closely to 
 God, by the triple tie of which He has said: "It 
 is hard to break the triple cord. ,, By the renova- 
 tion of your Vows you acquire strength to support 
 you in the paths through which you advance by 
 it; you repair with profit, the least break the enemy 
 has effected in your souls, so that you will depart 
 from this holy place as creatures entirely renewed 
 in Jesus Christ : in a word, by the renewal of your 
 Vows, you imitate the Church, in the practice 
 she each year observes, of celebrating the dedica- 
 tion of the Temples consecrated to God; for you, 
 
ADDENDUM. 1 63 
 
 my dear Sisters, are the true temples of the Holy 
 Ghost, and this day's solemnity is the special 
 Feast of the dedication and consecration of your 
 persons. 
 
 This renewal will cost you something ; but has 
 not God, as I here present Him to you, a right 
 to demand and expect everything from you? 
 Behold Him, sacrificed for you ; behold Him — not 
 figuratively under these adorable species — Him, 
 who now renews all He suffered for you on the 
 Cross. 
 
 What does He require? Sacrifice for sacrifice, 
 renovation for renovation ; that is, He invites you 
 to renew for Him, the sacrifice of your Vows, as 
 He renews for you, the sacrifice of His sacred 
 Humanity. Never could He have demanded any- 
 thing more justly due. And if to make it in 
 Spirit and in truth, you require to be animated 
 by an illustrious example, behold it here. Jesus 
 Christ, the Spouse of your Soul, and your Saviour; 
 He, the witness of the most sweet sentiments of 
 your heart, presents Himself to your eyes, and 
 desires that you view Him in the lowly condition 
 of a victim, to which he has reduced Himself on 
 this Altar, in that state in which He offered Him- 
 self, and is daily offered in your name. 
 
 What does He say to you? What do you say 
 
164 ADDENDUM. 
 
 to Him? He speaks to you, my dear Sisters, and 
 without the aid of words; by His mere presence 
 He makes Himself heard ; He testifies in the secret 
 of your hearts how agreeable your sacrifice is to 
 Him, while, at the same time, He enables you to 
 discover how greatly He deserves it. You devote 
 yourselves to Him, but what He receives already 
 belongs to Him by right, and what you receive 
 from Him, His Body, His Blood, His Soul, His 
 Divinity, contained beneath those veils, are the 
 gratuitous gifts of His love. You consent and 
 engage for His sake to remain till death, secluded, 
 and He, for your sake, promises to remain until 
 the consummation of ages shut up within this 
 Tabernacle and buried in the deepest obscurity. 
 
 You have made yourselves poor and obedient, 
 and He for you has, in one sense, divested Him- 
 self of all the splendor of His Majesty. He assumes 
 this utter lowliness and becomes obedient to His 
 Ministers, to men whom His own hand hath formed. 
 In relinquishing the world for Him, you desired 
 to live with Him in His holy house and near to 
 Himself; you desired yet more — Himself — and He, 
 that moment, leaving His Sanctuary, comes to you, 
 not only to live with you, but in you. What are 
 your thoughts ? How would you give expression 
 to them? Can you consider what you present as 
 
ADDENDUM. 1 65 
 
 valuable, what you behold, what you have so fre- 
 quently received, and what you are now to receive ? 
 Each of you will say : " I have sacrificed for you, 
 Lord, nothing but the world, but why have I not 
 all its treasures and splendors ; why have I not 
 a thousand worlds in my power, not to devote 
 myself to them, but to renounce them, and by 
 that renunciation to present a sacrifice worthy of 
 your reception? " 
 
 " What do I say, O, Lord ! Whatever I might 
 do I could not make you a sacrifice, such as you 
 deserve ; but it would be the greatest I would be 
 capable of, and one I would most ardently desire 
 to bestow 7 ; for, my God, I desire only Thee. I 
 aspire but to Thee, and if I desire aught beside 
 Thee, it is only to have in the renewal of my 
 Vows, a new offering to present to Thee, and give 
 a more convincing proof that I desire nothing 
 beside Thee." It is not necessary, my dear Sis- 
 ters, that you present to God a new offering ; it suf- 
 fices that you renew what you have already made, 
 nor could you be better disposed for this renewal 
 than at present. With this last reflection I shall 
 conclude, and it should be to you a source of 
 great consolation ; for, if you come here to renew 
 your first consecration to God, it is after being 
 prepared by retreat, where you have examined 
 
1 66 ADDENDUM. 
 
 yourselves, where God has spoken to your hearts, 
 where He has communicated His will to you, 
 where, in conjunction with Him, you have concerted 
 measures for commencing a career still more holy 
 and exemplary than the past. 
 
 I shall not address you in the words of Samuel 
 to the Israelites, when he exhorted them to pre- 
 pare to obey the Lord, and serve only Him. " Pre- 
 pare your hearts for the Lord and serve Him 
 alone," for there is not one of you who is not 
 even now prepared to do so, and who cannot 
 exclaim with David, " My heart is ready, O, Lord ! 
 my heart is ready/' It was the occupation of 
 your solitude; hence, I go still further — if you have 
 come here to renew your first consecration, it is 
 after you have been purified by a complete review 
 of all your actions, of your entire conduct, by an 
 exact confession, by a sincere, and sorrowful declar- 
 ation of slight transgressions — the offsprings of 
 your frailty — and all this, through a desire of 
 offering to Jesus Christ, a pure and spotless victim 
 only. 
 
 To you I shall not say what God did to His 
 people in Leviticus, " Be sanctified and suffer noth- 
 ing in your souls which can tarnish purity," for, 
 I find you already sanctified with a holiness, the 
 fruit of bitter sorrow and austere repentance. 
 
ADDENDUM. 1 67 
 
 Besides, my dear Sisters, if you renew in this 
 holy place your first offering, it is not in secrecy, 
 but in the solemnity of a public ceremony and 
 before, the Altar of the living God, in the celebra- 
 tion of the most tremendous mystery of our relig- 
 ion, and every circumstance has in it something 
 august and venerable, which should yet more ani- 
 mate your faith, invigorate your zeal, affect your 
 hearts. 
 
 On all the other days of the year you can 
 holily and usefully renew your Vows to God, and 
 thus renovate yourselves; for the maxim of the great 
 Apostle admits of no exception, is confined to no 
 period of time : " Be renewed in the Spirit of 
 your mind." But this day is the favored, the priv- 
 ileged time. This is the season specially destined 
 to be employed in seeking the Lord, and in finding 
 Him. "Behold now the acceptable time — behold, 
 now is the day of salvation." 
 
 Behold, your entire Community assembled 
 together and joined in the bonds of unity; the ex- 
 ample of one sustains another, the zeal of one commu- 
 nicates itself to another — the prayer of one seconds 
 the supplications of another, all form a single 
 heart. What cannot the assembly of so numerous 
 and so pious a Community obtain from God ! Ap- 
 proach, then, my dear Sisters, approach with 
 
1 68 ADDENDUM. 
 
 confidence to the throne of grace. Behold, He is here 
 present. Behold the adorable Eucharist, where the 
 Author of grace, substantial and incarnate, dwells 
 in person ; approach with unbounded confidence 
 and all affection, suitable to chaste spouses, since 
 He is here present only to give Himself to you, 
 when you shall have renewed the sacrifice and 
 homage He comes to receive. 
 
 Approach, and you will be enlightened, and 
 you will be more and more sanctified. 
 
 This God of Glory will fill you with his lights ; 
 this Holy of Holies will grant you a participation of 
 His sanctity. Approach, but come not with empty 
 hands. " Make Vows, all you who are about His 
 throne, and you who surround His sanctuary, pre- 
 sent there your offerings." You are the only gift 
 He desires. Present yourselves to Him with the 
 same spirit as Mary, the Queen of Virgins, when 
 she gave to God the first oblation of her person. 
 She is your Mother : address yourselves to her, and 
 ask her to present you as her children and the 
 dearest portion of her flock. Will she refuse to 
 advocate your cause ? By how many titles is she 
 pledged to plead in your behalf? Her name that 
 you bear, the foundation of your honor, the object 
 of your respect, the greatness of the cause for 
 which you invoke her aid, will make her assist you. 
 
ADDENDUM. 1 69. 
 
 She will ask, she will plead for you : and, to use 
 the expression of the Apostle, "She will confess 
 you boldly before her Son," the treasures of Heaven- 
 will be unlocked to you, and all this dwelling will 
 be filled with abundant benediction. Amen. 
 
 ^^ 
 
 HOW TO PRACTISE 
 
 THE 
 
 "third ftegnee of j[)umilittj. 
 + 
 
 1. Avoid disputes and any vain success they 
 bring. 
 
 2. Too quick and ready words oft leave behind 
 a sting. 
 
 3. ■ Do not excuse yourself, even when not to* 
 blame. 
 
 4. Add nothing to the truth ; be simple in your 
 aim. 
 
 5. Born poor, conceal it not; let none your 
 riches see. 
 
 6. The good you do, forget, but grateful al- 
 ways be. 
 
I70 ADDENDUM. 
 
 7. An independent spirit shun as a dangerous 
 snare. 
 
 8. Let every regulation be kept with zealous 
 care. 
 
 9. To those God places over you,[blindly obe- 
 dient be. 
 
 10. Hide nothing in your heart your mother 
 may not see. 
 
 11. Your many imperfections be glad that all 
 should know. 
 
 12. Abhor the world's opinion, and false shame 
 never show. 
 
 13. Be glad to find a critic, both truthful and 
 severe. 
 
 14. Whatever be the verdict, accept it as sincere. 
 
 15. Rejoice to be reproved, e'en when you do 
 your best. 
 
 16. See that your slightest faults in public are 
 confessed. 
 
 17. Far from the eyes of all, act always quite 
 the same. 
 
 18. Speak little of yourself, either in praise or 
 to blame. 
 
 19. Successful in your labors, to God the glory 
 give. 
 
 20. Never distrust the " Master," for whom 
 alone you live. 
 
ADDENDUM. 171 
 
 21. Extraordinary favors, like St. J. Berchmans, 
 fear. 
 
 22. Devout in all your actions, do nothing to 
 appear. 
 
 23. Ever regard yourself as least and last of all. 
 
 24. Think little of your talents, your misdeeds 
 oft recall. 
 
 25. Seek not to gain attention, but serve with 
 humble grace. 
 
 26. All honors to your Sisters, and gladly yield 
 your place. 
 
 27. Be truly kind and gentle, to each and every 
 one, 
 
 28. But wisely .guard your heart and be at- 
 tached to none. 
 
 29. Never allow suspicion to rest within your 
 mind, 
 
 30. For those who contradict you have feelings 
 ever kind. 
 
 31. Be glad another's merits should gain their 
 praises due. 
 
 32. Except, where called by duty, the hidden 
 life for you. 
 
 33. For others' faults and failings, find always 
 an excuse; 
 
 34. Ne'er speak of them in public, unless it be 
 of use. 
 
172 ADDENDUM. 
 
 35. To every low employment with willing 
 footsteps go. 
 
 36. Wear garments poor and humble, thankful 
 to have them so. 
 
 37. If pleasure be in question, let labor be your 
 share. 
 
 38. Assist the sick, and most gladly, another's 
 burden bear. 
 
 39. Your services in the kitchen, render with a 
 joyful heart. 
 
 40. Always believe another could better do 
 your part. 
 
 41. Accept those trying duties which others 
 seem to dread. 
 
 42. Unworthy you, the blessed state to which 
 you have been led. 
 
 43. Never a word of murmur, ready at each 
 and every call, 
 
 44. To place yourself the lowest, and at the 
 feet of all. 
 
 45. In fervor, and exactness, a Novice try to be ; 
 
 46. If 'tis your lot to be despised, the justice 
 of it see. 
 
 47. Believe yourself unworthy to bear the light 
 of day; 
 
 48. If all look down upon you, a " Deo Gratias! " 
 say. 
 
ADDENDUM, 1 73 
 
 49. Should words of praise e'er reach you, 
 smile at the strange mistake. 
 
 50. " I'm prouder than a peacock /" This for your 
 motto take. 
 
 51. Pious, not worldly converse, is what you 
 ought to hold. 
 
 52. Thirst for humiliations, as misers do for 
 gold. 
 
 53. We are told by St. Ignatius to ask them 
 from our Lord. 
 
 54. Let come what may, His holy Will in all 
 things be adored. 
 
 FINALLY: 
 
 Make of the heart of Jesus, an ever open book, 
 From which a precious lesson you'll draw at every 
 
 look. 
 To you He leaves His mission, the treasures of 
 
 His Heart ; 
 Spouse of the lowly Jesus ! act generously your 
 
 part. 
 Oh ! prove your love by choosing the path He 
 
 trod while here. 
 Be humble, poor— a life of hardship never fear. 
 
 (Anon.) 
 
174 ADDENDUM. 
 
 LINES SUGGESTED 
 
 WHILE ASSISTING THE 
 
 ying "iq JJt. John's mospitol 
 
 Many souls are departing, from their prison-house 
 of clay; 
 
 In Thy Precious Blood, O Jesus ! wash their sin- 
 ful stains away. 
 
 Youth and age alike are drifting, to the vast eter- 
 nal shore ; 
 
 Glazing eyes to Thee are turning, parching lips 
 Thine aid implore. 
 
 While around them evil spirits, their unholy trade 
 are plying, 
 
 Agonizing Heart of Jesus, have Thou mercy on 
 the dying ! 
 
 One lies here, the icy-death-drops glistening on 
 
 his pallid brow ; 
 Soon that young life must be yielded. Where 
 
 seeks he comfort now ? 
 See ! the trembling hands are clasping Thy loved 
 
 image to his breast, 
 Through these wounds he begs for mercy ; in that 
 
 Heart he finds his rest. 
 
ADDENDUM. 1 75 
 
 As he cries to Thee for pardon, on thy bound- 
 less love relying, 
 
 Agonizing Heart of Jesus, have Thou mercy on 
 the dying ! 
 
 Some, like him, await the moment that shall place 
 them with the dead, 
 
 Strengthened by the last anointing, nourished 
 with the Living Bread ; 
 
 But alas ! how many others, for whose weal no 
 prayer ascends, 
 
 Save the pleadings of their angels, still their best 
 and truest friends. 
 
 Hearken to the voiceless whisper of each Guardian- 
 spirit sighing, 
 
 Agonizing Heart of Jesus, have Thou mercy on? 
 the dying ! 
 
 Thousands, for whom Thou hast suffered, struggle 
 
 in the pangs of death ; 
 Grant them pardon, grace and mercy, ere they 
 
 draw their parting breath. 
 They, O Lord, were purchased dearly, for Thy 
 
 very life they cost, 
 And since Thou for all didst give it, why should 
 
 even one be lost? 
 O, forgive their past offences; hear the voice of 
 
 anguish crying, 
 
K?6 ADDENDUM. 
 
 Agonizing Heart of Jesus, have Thou mercy on 
 the dying! 
 
 There are sinners on their death-beds, who for 
 
 years have slighted grace, 
 Letting earth's deceitful pleasures, in their hearts 
 
 usurp Thy place. 
 Do not now, O Lord ! forsake them, undeserving 
 
 tho' they be ; 
 Grant them true, sincere contrition, make them 
 
 turn once more to Thee. 
 Souls whom Thou hast died to ransom, in the 
 
 straits of death are lying, 
 Agonizing Heart of Jesus, have Thou mercy on 
 
 the dying ! 
 
 Through Thy Mother's bitter sorrows, Lord most 
 
 merciful, we pray ; 
 Purify each soul departing, in Thy Precious Blood, 
 
 this day. 
 Send St. Michael to assist them, in their last 
 
 decisive strife, 
 And when death shall close the combat, grant to 
 
 to them eternal life. 
 Happy souls ! [now safe in Heaven, join with us 
 
 on earth in crying, 
 Agonizing Heart of Jesus, have Thou mercy on 
 
 the dying! 
 
 CONVENT OF MERCY, 
 
 ST. LOUIS, MO. 
 
ADDENDUM. 
 
 1 77 
 
 PRAYER 
 
 FOR THE 
 
 bsePDCtrtce of ||oltj ){ule. 
 
 Oy /TY God! I wish — I have resolved to keep my 
 • holy Rule, which is Thine, since Thou gavest 
 it to me, and therefore, I have placed it, not alone 
 before my eyes to read it, but principally in my 
 heart to esteem and love it ; not in some corner 
 of my heart and carelessly, but in the center, that 
 is to say, in the most important part, the dearest 
 place, to testify that I make great account of it : 
 nay, that I have for my Rules and Constitutions, 
 extreme reverence and a perfect love. Amen. 
 
 (Rev. J. B. Saint Jure y S.J.) 
 
I7§ ADDENDUM. 
 
 Through gratitude for the grace of vocation, the 
 Sisters kiss each article of the Religious dress, when 
 about to resume\it, reciting the customary prayers, as 
 follows : 
 
 FOR THE HABIT. 
 
 " Clothe my soul, O Lord, with the nuptial 
 robe of charity, that pure and undefiled, I may 
 carry it before Thy judgment seat." 
 
 THE CINCTURE. 
 
 " O Lord Jesus, who became obedient unto 
 death, even the death of the Cross, grant me the 
 true spirit of religious obedience. " 
 
 THE BEADS AND CROSS. 
 
 " O Mary, refuge of sinners, protect me ! Jesus, 
 meek and humble of heart, teach me to deny 
 myself, take up my cross, and follow Thee/' 
 
 THE COIF. 
 
 "Place Thyself, O Lord, as a seal upon my 
 forehead, that I may be amongst those, who fol- 
 low the Lamb." 
 
 THE GUIMP. 
 
 " Create a clean heart in me, O God, and 
 renew a right spirit within me " 
 
 THE VEIL. 
 
 " Immaculate Mother ! place on my head the 
 helmet of salvation : give me strength against my 
 
 enemies." 
 
ADDENDUM. I79< 
 
 ACT OF OBLATION AND CONSECRATION 
 
 TO THE 
 
 MOST BLESSED MOTHER OF GOD. 
 
 * 
 
 Qv/POST holy and glorious Virgin Mother of 
 • God! we, thy humble suppliants, convinced 
 of the need we have of the grace of God to ful- 
 fil the duties of our holy Institute, and of the 
 greatness of thy power with Jesus Christ, thy 
 beloved Son, and of thy goodness to us, poor 
 Christians, most fervently salute thee this day, as 
 the Mother of Mercy, in full confidence of obtain- 
 ing the Divine assistance through thy intercession. 
 We, therefore, O most clement Virgin ! pros- 
 trate at thy feet, most humbly beseech thee to 
 vouchsafe graciously to accept the oblation, which 
 on this holy day we all irrevocably make of our- 
 selves to thy love and service, proposing with the 
 Divine assistance, to bear always towards thee, the 
 deepest respect and veneration, and to do all that 
 we can to induce others to love, honor, and re- 
 spect thee. Deign, O most pure and Immaculate 
 Virgin, Mother of God ! to receive all and each- 
 
l8o ADDENDUM. 
 
 of us under thy holy protection. We look on thee 
 as our Mother, our Sovereign Lady, and our Mis- 
 tress ; as our Patroness, Advocate, and Directress, 
 humbly entreating thee to obtain, through the 
 merits of thy adorable Son, the pardon of all our 
 sins and offences against the Divine Majesty, and 
 of all our negligence in thy holy service. We 
 beseech thee also, to obtain of His infinite good- 
 ness, that we may always and on all occasions be 
 favored with thy assistance, especially in the 
 arduous duties of our Institute, and in the prac- 
 tise of every religious virtue. 
 
 Finally, we earnestly implore thee to vouchsafe 
 to obtain that a perfect union of heart and mind, 
 may ever reign amongst us; that we may be 
 always faithful in the observance of our Rule, and 
 in the grace of our vocation ; and that having 
 faithfully served thy Divine Son, by the imitation 
 of thy virtues on earth, we may with thee, and 
 with all the elect, praise Him and bless Him 
 forever in heaven. Amen. 
 
 Chapter XI IL, Holy Rule. 
 
ADDENDUM. l8s 
 
 MOTHER ffl. KATHARINE MgAULEY, 
 
 FOUNDRESS OF 
 
 The Order of Mercy, 
 
 (\\HAS born on the 29th of September, 1787, com- 
 menced the establishment of the Institute 
 with the permission of His Holiness Pius VIII., on 
 the Feast of bur Lady of Mercy, September 24th,, 
 1827, and made her Religious Profession Decem- 
 ber 1 2th, 1 83 1, in a Convent of the Presentation 
 Order, George's Hill, Dublin, where she had passed 
 her 1 Novitiate. The Order received the approval of 
 His Holiness Gregory XVI., on the 3d of May,. 
 1835, and the Rule and Constitutions were sol- 
 emnly confirmed by the same Pontiff, on the 6th 
 of June, 1 841. The first House of the Order was 
 St. Catharine's, in the City of Dublin, Ireland. 
 
 Rev. Mother McAuley died on the nth of 
 November, 1841, after having founded fourteen 
 Convents of the Order. 
 
182 ADDENDUM. 
 
 PATRON SAINTS 
 
 OF THE 
 
 Sisters of Mercy. 
 — * — 
 
 fS\UR Lady of Mercy, St. Joseph, St. Anne, St. 
 Joachim, the Holy Apostles Saints Peter and 
 Paul, St. John the Evangelist, St. Patrick, St. 
 Bridget, St. Augustine, St. Monica, St. Peter 
 Nolasco, St. Vincent of Paul, St. John of God, 
 St. Camillus of Lellus, St. Joseph Calasanctius, 
 St. Ignatius of Loyola, St. Francis Xavier, St. 
 Aloysius Gonzaga, St. Angela Merici, St. Cathar- 
 ine of Sienna, and St. Catharine of Genoa. 
 
 Holy Rule, Chap. XIII. 
 
ADDENDUM. 1 83 
 
 I^AYEI^ FOI^ THE Ol^DB^ 
 
 /q\ GOD ! Who, under the protection of the glo- 
 rious Mother of Thy Son, wast pleased that the 
 Order of Mercy should be instituted in Thy 
 Church for the relief of the suffering and the instruc- 
 tion of the ignorant, vouchsafe so to strengthen 
 and enlighten those to whom Thou has granted 
 this holy vocation, that they may faithfully and 
 efficaciously dispense Thy mercies on earth, and 
 thereby come to the enjoyment of Thy divine 
 presence in heaven; through Jesus Christ, our 
 Lord. Amen.