I ARBOR I

LIBRARIES of the
UNIVERSITY OF TORONTO

on deposit

from

Regis College
 JESUIT
BBL MAJ.
SEMINARY
 LIFE ''I

OF

FATHER BALTHASAR ALVAREZ,

RELIGIOUS OF THE SOCIETY OF JESUS.

BY F. LOUIS DU PONT,
THE SAME SOCIETY. JESUIT
BIBL MAJ.
TRANSLATED 1 ROM THE FRENCH. SEMINARY

IN TWO VOLUMES.

VOL. 1.

LONDON:
THOMAS RICHAEDSON AND SON;
DUBLIN AND DERBY,
MDCCCLXVIII.

39318
 CONTENTS.

CHAPTER I.
PAGE
His birth, early education, and entrance into the Society
— his noviciate and literary studies, . . . , . . 7

CHAPTER II.

His ardent zeal for advancing in prayer and familiarity with

—
God the efforts he made to obtain this two-fold grace, . . 19

CHAPTER III.

He applies himself to meditation on the mysteries of the life

and death of Jesus Christ — the fruits he draws from it, . . 33

CHAPTER IV.

His attention to mortify himself in all things, and the auste-

rity of his penance, . . . . . . . . 45

CHAPTER V.

Balthasar makes the three vows of religion, to which he

always remained perfectly faithful, . . . , . . 59

CHAPTER VI.

His elevation to the priesthood— his fervour in celebrating

Mass and reciting the Divine OflSce . . . . . . 76

CHAPTER VII.

Father Balthasar begins to labour for the conversion of souls.

God teaches him how to exercise his zeal, and render him-
self useful to others, without detriment to his own per-
fection, .. .. .. .. ..83
vi CONTENTS.

CHAPTER VIII.
PAGlî
Prudence and dexterity of Father Balthasar in the guidance of

—
souls wise means which he usually employed, w. . . 101

CHAPTER IX.

Father Balthasar being sent to Avila, produces great fruit in

the direction of several souls of eminent sanctity, . . 109

CHAPTER X.
During his stay at Avila, he greatly assists Mary Diaz in
attaining heroic virtues. — Conversation between them on five
kinds of suffering very meritorious in the sight of God, . . 116

CHAPTER XI.

Father Balthasar becomes the director of St. Teresa. —Revela-

tion of this great Saint regarding his predestination, . . 126

CHAPTER XII.

Father Balthasar is sent to Métine-du- Champ, where he makes

the great vows in 1567, .. .. .. 135

CHAPTER XIII.

God grants him a sublime gift of prayer and contemplation

he gives an account of it to his General to comply with
obedience, . . . . . . . . . . 141

CHAPTER XIV.
A more detailed explanation of the prayer of repose or quiet
—examination into the causes that merited for Father
Balthasar this precious favour, . . . . . . 154

CHAPTER XV.
Of the Father's vocation to this kind of prayer, and the gifts
he therein received for his own perfection and the good of
the souls entrusted to his care, .. ... .. 166
 CONTENTS. vii

CHAPTER XVI.
PAGE
The Father gsins great fruits at Métine in labouring for
souls, both by the gift of prophecy, and by the efficacious-
ness of his prayers, . . . . . . . . . . 179

CHAPTER XVII.
Influence of Father Balthasar's exhortations over a great
number of souls, both secular and religious, . . . . 189

CHAPTER XVIII.
Labours of Father Balthasar for the salvation of souls — dan-
gers he incurs on this account —facts which attest his great
charity, .. .. .. .. .. .. 199

CHAPTER XIX.
He establishes a noviciate at Métine, and governs it, —His
talent for this office, and his success in it, . . - . 208

CHAPTER XX.
Proof of the same truth, drawn from the holy lives of some of
his novices, .. .. .. ., .. 218

CHAPTER XXI.
How he prepared himself to exhort his novices, and the care
he took to make them attached to the Society, . . . . 229

CHAPTER XXII.
Other instructions given by Father Balthasar to complete the
training of the novices, . . . . . . . . 238

CHAPTER XXIII.
His success in the rectorship of several colleges—his great
talents for government, . . . , . . , . 245

CHAPTER XXIV.
His and solicitude for the education and instruction of
zeal
children and young people, , . . . . . . . 259
 PREFACE.

Father Balthasar Alvarez was one of

the many illustrious men whom God gave
to Spain in her glorious religious revival

of the 16th century.

The judgment formed by St. Teresa of

this servant of God, would of itself excite

our curiosity to know more of his life and

virtues. One of her nuns asked the Saint

if she would do well to consult Father

Balthasar Alvarez. " Very well," was the

reply, " and I should regard it as a great

mercy of God towards you, if that father

would undertake to direct you : I have

gained more from my intercourse with
him than from all my other directors ; and
if I have made any progress in perfection,
I owe it to him more than to any one."

God on more than one occasion revealed

ii PKEFACE,

to St. Teresa the great merits of Father

Balthasar Alvarez ; once in particular, He

showed her the high place he would
occupy in heaven, and added that he sur-
passed in perfection all the holy souls then

living. The 16 th century was an era of

saints in the church.

Father Balthasar Alvarez was a child of

St. Ignatius, the creation, it may be said,
under divine grace, of the Spiritual Exer-
cises. His own life was entirely guided

by the principles and maxims of that

wonderful book, and his direction of others
•was shaped by its spirit. In the life of

Father Alvarez may be studied with ad-

vantage the real excellencies of St. Igna-

tius' system of spirituality.

I say system of spirituality : for though

the end of all spirituality must be one and
the same, " to put off, according to former

conversation, the old man, who is cor-

rupted according to the desire of error,

 PREFACE. iii

and be renewed in the spirit of your mind,

and put on the new man, who according
to God is created in justice and holiness of

truth," (Ephes, iv. 22, 23, 24 ;) and though

the obstacles to the renewed life of man
will always remain the same, the con-

cupiscence of the flesh and the concupis-

cence of the eyes, and the pride of life

which is not of the Father, but is of the

world," (1 John ii. 16;) and though there

is only one road, which must be trodden

by all, the road of the cross, Whosoever

doth not carry his cross and come after
Me, cannot be My disciple," (Luke xiv. 27.)

still the manner of presenting our Lord's

teaching at any particular period prevalent

in the Church, will be modified by the

ideas of the day and the temptations

special to it.

Persecution peopled the deserts in the

early ages of the Church; solitude, con-

stant prayer and constant labour removed

iv PREFACE.

the hermits of the Egyptian deserts beyond

the reach of danger to their faith ; and

the occasional visits of the Abbot enabled

them to cope successfully with the interior

difficulties which arose from solitude

itself.

The confusion which attended the break-

ing up of the Roman world and the foun-
dation of the kingdoms of Modern Europe,

filled the ranks of St. Benedict, whose

rule was shaped to lead a community

almost shut out from the cares and troubles

of the world.

The worldliness of the 13th century

inspired St. Dominic, and still more St.

Francis of Assisi, to establish their res-

pective orders, in which we see the spirit

of poverty going hand in hand with the

spirit of zeal of souls; these saints formed

their children to mix in the world, to live

in the very midst of the world without

 PREFACE. V

yielding to its influence, or borrowing its

thoughts or its standards.

The dangers and evils of the 16th cen-

tury differed from those of the 13 th. The

moral condition of Christendom was sadly
depressed ; the sacraments were neglected ;

but the sin of the period was not so much

downright lawlessness, the open rebellion
of passion against the law of God; nor
yet, in any marked degree, worldliness,
luxury of the table, or luxury of dress;

it was the sin of the understanding, the

uprising of private judgment against all

spiritual authority claiming a divine origin,

a deliberate attempt to measure God's

revelation by the standard of the individual

reason.

The natural consequences of this sin

are the total or partial loss of faith, and

the total or partial extinction of hope.

The soul, infatuated by the pride of intel-

lect, becomes blind to the things of God,

vi PREFACE.

incapable of reading by the light of the

divine countenance ; and in proportion as

her spiritual darkness deepens, her life of

hope is chilled into despondency or des-

pair.

The rebellion of the intellect, if general,

multiplies temptations to scepticism, to

those even who preserve their faith. The

mind is drawn by the influences which sur-

round it to look into every truth, to ques-

tion all belief, to search the mysteries of

nature and of grace alike, to ask repeat-

edly, ''how can this be?" ''how can this
man give us His flesh to eat?" how can
history and revelation be reconciled?"

''how can the riddles of life be solved?"

" how can the contradictions of my nature

be explained?"
In the history of the world, in our own
inner lives, in God's dealings with His

creatures, there is much we can never

understand, much we must accept in faith
 PREFACE. vii

and hope, interpreting the invisible by the

visible, from the patent and clear works
of God borrowing our measure of His
sweet Providence in those which it has
pleased Him to withdraw from our sight.

To inquire here, to look where God has

refused light to our eyes saps the spirit of

faith: unbelief is the certain result in the

end. An inquiring age becomes an un-

believing age. And as faith wanes, hope

grows more and more faint; the darkness

of the mind chills the heart, hope cannot

survive where faith is lost : an unbelieving

age will become a despairing age.
Now, the scheme of spirituality which
God inspired St. Ignatius to embody in his

Spiritual Exercises, is perfectly adapted to

counteract this spirit of the 16th century,

to preserve faith and hope, and at the

same time to lead the soul to that height

of perfection to which she may be called.

And the peculiarity of St. Ignatius'
viii PKEPACE.

Exercises which gives it this power, lies in

its unbounded trust in human reason

within its proper limits. Man is sur-

rounded by difficulties and miseries; the

weakness of his intelligence is forced upon
him at every moment; but there are
points on which reason can pronounce un-

hesitatingly, under the clear light of reve-

lation. The end of man and of creatures;

the malice of sin; the severity of God's

judgments on sin; the uncertainty of life

and the folly of a merely worldly exist-

ence — these are truths which lead irresist-

ibly to practical conclusions of the highest

moment. The claim Jesus Christ, the

Incarnate Word, has on our allegiance and

service, the charm of His virtues, the

unction of His sufferings appeal to our

feelings, through our reason, with a force

not to be denied. The fitness of a close
union of the soul to God is so much in

harmony with the plainest dictates of

 PREFACE. is

reason and right feeling, that the soul is

compelled to acknowledge such a union as

the natural perfection of her condition on

earth.

The world and the devil may strive by

specious and false reasonings to seduce

the soul from the right path, but the

Foundation, as Saint Ignatius calls the

great opening of the Exercises, and the

Meditation on the Kingdom of Christ, are

as an impregnable fortification on which

reason may fall back and triumphantly

maintain her conquests.
Every maxim, every rule, every the
minutest direction will bear the closest ex-
amination : the more the Book of the Ex-

ercises is studied, the more wonderful will

the common sense, the simple but deep wis-

dom of its author appear. He does not
work upon the imagination, he does not
approach us on the side of our feelings :

his appeal lies to the reason: he does

X PBEFACB.

not despise the imagination, he is not

insensible to the share the feelings have
in our life, but his first care is to enlighten

the reason, and then through an enlight-

ened understanding he will work on the

feelings and guide the will to action.

And not only must his system of spiritu-

ality fully satisfy the reason of his

scholars, it must be able to withstand all

attacks from without. St. Ignatius wrote

his Exercises for a world imbued with a

sceptical and unbelieving spirit : his own
children, the clergy whom he hoped to
form, the laity w^hom he instructed and

wished to prepare for the duty and trials

of life in this sceptical world, must be

able to resist its scofi&ng, its jests, its

solemn scientific pretensions; they must

be taught how to grapple with the doubts,

the fears, the misgivings, to which contact

with unbelievers necessarily gives rise:
they must learn how to meet the attacks
 PREFACE. xi

of their spiritual foes, who will be ready

enough to forge weapons against them

from the spirit and the ideas of their age.

The man of the Exercises of St. Ignatius

is such a one. He can fall Ijack upon his

first principles and rest with the fullest

confidence on the reason God has given

to him: if called by God to the highest
perfection, he answers the call Avithout

fear, and surrenders himself to the guid-

ance of his Maker without hesitation.

Left to himself apparently without the

graces necessary for him, he does not

throw up the contest : he faithfully clings

to the course of duty, his reason tells him,

he can do no more than this, that God

will require no more; he is content that

his fidelity should be put to the proof.

Consoled by the Holy Ghost, led forward,

even to the loftiest contemplation, he is

prepared to discern the action of the evil

spirit and to distinguish the subtle begin-

xîî PREFACE.

nings of danger; he knows that God

favours him with special helps, rewards
him beyond his deserts, consoles him out
of all proportion to his needs ; he receives

divine consolation as a gift which God

has been pleased to bestow upon him,
which He may be pleased again to with-

draw at a moment's notice.

The man of the Spiritual Exercises has

learnt the conditions of human life; the

uncertainty of life, of health, of prosperity ;

the dependence in many respects of the

Boul upon the body : the influence of the

ideas of the age: the fascination with

which the world can snare and hold the

unwary : the law of the creature's entire

dependence on his Creator: the will of

the Creator that the Creature should
pass through many and varied tests of

loyalty and constancy. Faith and reason

teach him this ; and he meets his trials

half-way, forewarned, forearmed.

 PREFACE. Xiii

And the man of the Spiritual Exercises,

schooled in the maxims and methods of

St. Ignatius, when called upon by Divine

Providence to conduct others in the way
of salvation, is well fitted to become a

master in Israel, to guide and instruct

others in the way he himself was taught.

The life of Father B. Alvarez will show

how perfectly he became the man of the
Spiritual Exercises : how, while reserving
the fullest use of his intelligence and
reason, he broke his will to the service of

Jesus Christ ; how he destroyed the old

man within himself and formed the new

man after the model of Jesus Christ. In
a particular manner the reader will observe

how cautiously, how humbly, how exactly

he corresponded with the measure of
grace granted to him by God : how fully

and contentedly he accepted the guidance

of God, for long years never aspiring to a

higher form of prayer till called by God :

xiv PREFACE.

how jealously he watched his interior, to

cut off the very beginning of danger.

This the reader must test for himself.

He will also see how eminent a guide

Father Balthasar became in the way of

perfection. How many of the illustrious

souls which in his day adorned the

Church of Spain looked to him for advice

and direction! How large a share he

bore in the formation of the many dis-

tinguished men who joined the Society

and made their noviciate under his care !

A fitting instance of his teaching and of

his spirit and one with which this preface

may be closed we find in the martyrdom

of Blessed Azevedo and his forty com^
panions.

The companions of Blessed Azevedo

were for the most part chosen from among
the novices of Father Balthasar Alvarez.

The ship in which they sailed was captured

by a Calvinist pirate, and only one of thé
 PREFACE. XV

novices escaped to tell the tale of his

companions' constancy. They were cast

into the sea and drowned ; the last words

heard from them were those they had

so often heard at Metine from their Master

of Novices, " Courage, brethren, let us not

degenerate from the high thoughts of the

sons of God."

A lofty spirit of trust in God seems the

special fruit of the exercises of St.

Ignatius, the very antidote best suited to

the Avants of the age in which they were

composed.
 PREFACE.

" The life of the Saints," said St. Gregory

the Great, " is an efficacious instruction in

virtues, and the means of acquiring them."

It is a mirror in which we behold our
defects and imperfections so truly and so
repugnantly to ourselves, that the mere
sight is sufficient to make us resolve on
amendment. It is a vivid representation
of evangelical perfection, and of the steps
by which we are to arrive at it. It is a
memorial of the wonders of God, Who is

admirable in His saints, when He raises

them to the height of sanctity; leading

them sometimes by extraordinary ways,
which we admire without being able to
imitate ; sometimes along ordinary and
beaten paths, but in a most heroic and
perfect way, wherein we can both admire
and copy them. Divine Providence guided
1
2 PREFACE.

Father Alvarez by this last-named path,

so that his life is in almost everything a

model for imitation. Readers, is it your

desire to become truly spiritual and per-
fect, either in an active or contemplative
life? Cast your eyes then on the steps by
which this holy man ascended, and follow
liim according" to the measure of grace
granted you by Almighty God, for our

advancement depends wholly on grace,

provided we be at the same time docile to

its inspirations, and earnest in our efforts

to co-operate with it. Now let us see in

what manner God guided Father Alvarez.
The first gift he received was that of
prayer, by the usual method of reasoning
and meditation, with a special attraction

to exercise it on the life, passion, and death

of oui^ood Master.
The second, without which the first

would be insufficient, was a spirit of pen-

ance and mortification in all things.

The third, peculiarly adapted to preserve

and increase the two first, was a most
 PREFACE. 3

strict observance of the vows of poverty,

chastity and obedience, and of the other
counsels embodied in the Rules of the
Society.

The fourth was the grace of the priest-

hood, through which he daily received at

the holy altar, the assistance he required
to persevere in his undertaking.

The fifth w^as a tender devotion to

Blessed Mary, to the holy angels and to
the saints who, having belonged to the
Society when on earth, had become his

powerful protectors in heaven.

The sixth w^as a great zeal for the sal-

vation of souls, with those qualifications

and talents that ensure success.

The seventh w^as his being raised to

offices, which gave him an opportunity of
reaping an abundant harvest.
The eighth was a perfect confidence in

the infinite goodness of God and His most

sweet Providence, through which he under-
took and happily accomplished the great-
est works in His service.
4 PREFACE.

The ninth was profound humility, with-

out which his success might have been

very injurious to him ; but as humility,
patience, and all other virtues require to
be exercised in order to become solid and
perfect, neither humiliations, sickness, or

other trials were wanting to him. When

he had attained the necessary degree of
mortification, Almighty God raised him to
a more sublime kind of prayer, that is, to
contemplation. This grace was given him
that he might, in the enjoyment of greater
interior peace and consolation, exercise
his office with more fruit. Hence He led
him to unitive love ; establishing him in a
state of perfect conformity to the divine

will in the severest trials. Lastly, when

this holy man had reached maturity. Al-
mighty God summoned him to sit at His
heavenly table, though the autumn of his
life had only just begun.
I wish my reader here to take notice,
that grace does not necessarily follow the
order laid down in the perfecting of our
 PREFACE. 5

holy father. The Spirit of God is not like

us, subject to rules and methods. The
rule of its operations is the will of God.
Thus we see the lives of chosen souls in-
termixed with action and contemplation,
with consolation and trial, with inferior
and important offices, with prosperity and
adversity, though without any regular or
uniform system. The reader will under-

stand, that I cannot follow grace closely

in operations subject to many vicissitudes.

No doubt there exists in all this an admir-

able order, but it is so hidden and mys-
terious that we do not understand it, and
if I were to try to describe it according to
my feeble ideas, I should utterly fail. I

will therefore show in Father Balthasar

the order of his virtues, and his progress

in them till he attained perfection. I will

then describe the exercises of his perfect

life, and the lights he then received from
the Spirit of God.
I have nothing more to do in order to
dispose my reader to study this life with
6 preface;

equal pleasure and utility, but to assure

him of the truth of what is here related.
I declare that I shall put down nothing of
which I am not certain ;
for, besides what
I have myself known and observed, the
rest has come to my knowledge either
through the testimony of most trustworthy
witnesses, or by the reading of a manu-
script, in which the holy father noted down
the communications he had with Almighty
God in prayer. Lastly, as nothing so
strongly proves the wisdom and holiness

of a master, as the wisdom and sanctity of

his disciples, I will make known in his

honour the heroic example of some of his

spiritual children, with whom I have lived
on familiar terms, and whose virtues I

know too well to allow me to doubt of

their eternal happiness.
 THE
LIFE OP
FATHEK BALTHASAR ALVAEEZ.

CHAPTER I.

HIS BIRTH, EARLY EDUCATION, AND ENTRANCE INTO

THE SOCIETY. —HIS NOVICESHIP AND LITERARY
STUDIES.

Father Balthasar Alvarez was born of a noble

family, in Spain, in the town and
of Cervera,
diocese of Calahorra, in His father was
1533.
Anthony Alvarez, his mother, Catherine Manrique.
From his earliest infancy, he manifested so happy
an inclination to virtue, that it was easy to fore-
tellwhat he would afterwards become. His
most ordinary and favourite occupations consisted
in building and adorning altars in his parents'

house, in making little crosses, composing pious

litanies and other prayers. His truly Christian
parents educated him most carefully, and that he
might have time to be well grounded, made
him begin his studies under a master in their own
town. When he had finished his humanities,
they sent him to the university of Alcala, where,
after two years of philosophy, he obtained his
8 THE LIFE OF

degree. He then applied liimself most snccess-

fully to scholastic theology. During the two
years he spent in this study, Almighty God, Who
designed to employ him in the salvation of souls,
began to prepare him for this important ministry,
by giving him a strong attraction to an interior
life. This was, because, in order to labour effica-

ciously in the sanctification of others, we must

first of all use the means to become saints our-
selves. The inclination to recollection which God
gave him, was his guide in the choice of his
friends ; he attached himself more particularly to
those who had the same attraction as himself, that
their example might make its practice easier to
him. Without doubt this was an inspiration of
the Holy Ghost, for if, as He has said in the Book
of Proverbs, " We must converse with the wise to
become wise," the means of becoming devout
and recollected is to seek the society of those who
possess these virtues. This good choice of friends
is of great importance, especially to young people,
who at that early age naturally adopt the language

and manners of those who win their affection. If

they are well inclined, and associate with the
virtuous, they will find their good inclinations
continually strengthened by this intercourse, and
will derive much profit from the wise counsels of
their friends. I can here cite our holy father as
an example. Having become very intimate at
twenty-two years of age, with a pious servant of
God, he reaped the greatest fruit from his society.
It was then, and doubtless at his suggestion, that
 FATHER BALTHASAR ALVAREZ, 9

he began the holy custom of making every morn-

ing the examen of foresight, followed by a medita-
tion on the subject to which God led him, and
each evening another meditation, followed by the
general examen of conscience. He afterwards
devoted other intermediate hours to this holy
exercise of prayer, from which he derived as much
profit as pleasure, as also from his pious conversa-
tions with this friend, and from the reading of
good books.
These practices, persevered in for foui years,
produced in his soul an ardent desire of abandon-
ing the world, and following Jesus Christ by the
way of the counsels. Later on, he spoke thus on
the subject to his friends : After considering
attentively the uselessness of my formerlife, and

my ingratitude towards God, Who had heaped so

many benefits upon me, I perceived that I must
seriously apply myself to the service of my Creator
and the salvation of my soul, and that the reli-
gious state was that, in which I could labour at
this great work with the greatest security and per-
fection; but one thing continually combated
these good thoughts, and opposed my pious wish ;

it was the thought of all that my parents would

not fail to say to induce me to give up this wise
and salutary resolution. I seemed to hear them
alleging, first, the necessity of finishing my stu-
dies, the ingratitude there would be in quitting
them in their old age, and the need which two
young sisters would have of me after their death,
when they -must look upon me as their father.
10 THE LIFE OF

These reasons, joined to my filial affection, acted

strongly upon my heart, and threw me into strange

perplexity/' This is easily understood, especially
when we read in the Book of Job, that the nerves
of the devil are perplexed, for there is no doubt
that it was he who suggested these thoughts to the
young Balthasar.
Great, indeed, is the malice of this deceitful
spirit, which it will be useful to describe for the
benefit of those whom God calls to evangelical
perfection. When he sees that a person has a
vocation to the religious state, he omits nothing
to hinder him from following an attraction, so
conducive to his salvation and to the glory of God ;

but, of all the means which he employs, the love

of parents is undeniably the strongest and the
most formidable. He excites it so strongly,
makes it appear so just and reasonable, and sup-
ports it by arguments so specious, that the poor

soul knows not to which spirit she should give ear,

to that which calls, or that which holds her back.
The light of heaven was not, however, wanting to
Balthasar on this occasion. Nature had set forth
her reasons ; God made His heard also. These
gained the victory, and grace triumphed over
flesh and blood ; and the more easily, because God
gave him to understand that being the Father of
orphans. He Himself would take care of Balthasar's
sisters ; which promise He fulfilled later with
incomparable mercy and goodness.
Though Balthasar had not yet made his choice
among the religious orders, he felt a stronger
 FATHER ËALTHASAR ALVAREZ. 11

leaning towards the Carthusians than any other,

considering it more suited to his attraction for

recollection and penitential austerities. He opened

his mind on this subject to some of his friends,
especially to a canon belonging to his family,
whom he knew to be a truly spiritual man. After
he had carefully recommended this important
matter to God, Balthasar received the following
answer : If you are quite determined to renounce
the world, I advise you to enter into the Society
of Jesus : for it is a rising Order in which fervour
must necessarily be great." This reason appeared
so convincing to Balthasar, that he resolved to
enter the Society at once. He retained, during
his whole life, a deep feeling of gratitude towards
the canon who had given him this wise advice ;

and several years later, in travelling through his

province, he went ten miles out of his way to see
him and thank him again for the service he had
done him. His vocation however arose from
another source, which I must not omit to mention.
This fervent youth wished to become a Carthusian,
as I have already said, to lead a solitary and silent
life, thus choosing the part of Mary as the better,
before that of Martha; that is, preferring contem-
plation to action. But God, Whose Providence is
wonderful in His vocations to different religious
Orders, as well as in the distribution of their em-
ployments, had other designs upon him. He called
him to a kind of life more excellent than either
contemplation or action, considered separately,
because it united both. Who can deny that this
12 THE LIFE OF

is the most perfect life, wliicli was the life of the

Saviour of the world and of His Apostles, in which
man applies himself to contemplation for his own
sanctification and to an active life to save others ;

quitting contemplation, as St. Bernard says, for

action, and returning from action to contemplation.

I think this was the chief reason that led to the

holy youth's call from Heaven to the Society of
Jesus ; for the characteristic of this institute is to
labour at one and the same time for our own sanc-
tification and for that of others, having recourse
for this purpose to prayer, contemplation, and
other spiritual exercises.
As soon as Balthasar saw that this was what
God required of him, he at once requested to be
admitted into the Society. Such is the prompti-
tude with which we should correspond to grace.
The grace of the Holy Ghost, says St. Ambrose,
knows neither hesitation nor delay. When we
are sure, says St. Chrysostom, that the vocation
comes from God, there is not a moment to lose ;

the will of so great a Master cannot be too speedily

accomplished. Witness the sons of Barjona and
of Zebedee ; Jesus said to them: Follow Me,"
and at once, quitting their parents and their trade,
they followed Him. Our pious youth showed
equal alacrity in obeying the attraction God gave
him for the Society. When he asked and obtained
the favour of admission, he was still in our College
of Complute, one of the most celebrated in Spain,
and which has sent forth several religious who
have been an honour to the Order for their virtue
 FATHER BALTHASAR ALVAREZ. 13

and learning. His admission in 1555 was marked

by several circumstances worthy of notice. He
was then twenty-two, like St. Bernard when he
entered the Order of Citeaux. The institute of

St. Ignatius had been approved fifteen years, and

so had the Order of Citeaux, when it became
enriched with this great light of the Church.
Lastly, Providence seemed to wish to foreshow
the love he would one day have for the cross, and
his zeal in imparting it to others, by arranging
his admission on the 3rd May, which is consecrated
to the Invention of the Holy Cross.
Soon after his reception he was sent by his
superiors to Simanca, where was the general
noviciate of the province ofCastile and Toledo.
He found it young men of extraordinary
full of

fervour for the Holy Ghost had infused into them

;

this new wine, which belongs to all newly

established Orders. This was what had been
promised him by his relative, the canon of
Calahorra, to induce him to make choice of the
institute of St. Ignatius. The verification of
this promise filled him with joy, but he knew that
he must do all in his power, to help to keep up
the spirit of fervour of the first fathers, still so
strong in their sons, lest itmight become relaxed
through his fault. He studied the example of
the most fervent; endeavoured to imitate, and
soon surpassed them in his application to morti-
fication in all things, his progress in prayer, and
other signal virtues which shone so brilliantly in
the course of his life. I will be a holy novice,"
 14 THE LIFE OF

lie often said to himself; because I wisli to be

a holy religious until death." He was so con-
vinced that on the degree of fervour in the novici-
ate depends that of the future life, that when he
became master of novices, he constantly inculcated
this useful lesson. I speak here of what I have
myself heard, and never shall I forget one particu-
lar exhortation in which he spoke to us as follows:
Endeavour now to advance in the spiritual
life, for, according to the ordinary course of
Providence, the degree of progress you make in
the noviciate, will be the rule of your future life

until death. If during that time you were tepid

and without zeal for your spiritual advancement,
you would be so during j^our whole life. If, on
the contrary, you are fervent novices, this fervour
will become a habit that you will never lose.*' Is
not this what the Holy Ghost wished to teach us
by these words Man will be in his old age
:

what he was in his youth.'*

But besides the testimony of the Holy Ghost,
Father Balthasar here spoke from experience,
remembering the fervour with which God had
inspired him during his noviciate, both by His
interior operations and the ministry of his master,
Father Bustamente.
This Eeligious who had the charge of the
noviciate when Balthasar entered it, quickly per-
ceived the happy dispositions of this young man,
and the designs of God upon him. He began to
try him by various kinds of humiliations, mortifi-
cations, and penances, to give him each day fresh
 FATHER BALTHASAR ALVAREZ. 15

opportunities of advancing in virtue. This method

succeeded as well as the father could wish, owing
to the humility and perfect docility of the good

novice. Iron just out of the furnace, is not more

yielding to the hammer of the workman, who has

tomould and polish it, than was Balthasar in the
hands of his guide, through his desire of being
formed to evangelical perfection, and of having it
deeply imprinted in his heart. The father, on
bis side, knew so well how to profit of the good
will of his disciple, that Balthasar in his later life,
never could enough of the good Father
say
Bustamente had done him so much power have
;

the attention and zeal of a master, to model a

novice, and lead him This was
to perfection.
precisely what God wished young beginner to
this
learn from his own experience, that he might
profit by his knowledge, when in his turn he
became master. FF. Francis Borgia and Antony
de Araoz, who were then as it were the two eyes
of the Society in Spain, having come to Sentica
about this time, the superiors of the house
appointed Balthasar to wait upon them, that he
might console them by the sweet odour of his
virtues, and himself reap profit from the edifica-
tion these two great men everywhere gave. Father
Francis having noticed the fervour and modesty
of the novice, conceived a great affection for him,
and retained this feeling after he had quitted
Sentica. The novice did not remain much longer
in his beloloved solitude. Having often shown
his fondness for the lowest offices, he was sent to
16 THE LIFE OF

the neighbouring college to fill the place of cook.

During the few months that he had this charge,
he endeavoured to fulfil it, as if he had nothing
else in prospect. Nothing was more edifying, than

to see how far he forgot himself and his own

interests, to practise charity towards his brethren,
and please our Lord. Convinced that in religion
all offices are honourable, he exercised that allotted
to him not only without repugnance, but with holy
joy, leaving the time of its duration to the provi-
dence of God, Who appoints through superiors
both the times of giving up, and entering upon
duties.
Having noticed the progress he had made in
solid virtues, his superiors sent him to continue

his studies after one year of probation. The con-

stitutions of the Society it is true require two ;

but in the beginning the small number of subjects

necessitated the shortening of this time of trial ;

and God's grace supplied the want by causing the

novices to make more progress in a few months
than they now do ia two years. Another remark-
able circumstance was, that the scholastics, amidst
their studies, kept up a wonderful degree of fervour,
attending to their improvement without diminish-
ing their application to an interior life, and to
prayer, without detriment to their studies. And
at that time through a singular favour of God,
several quitted the schools who were as remarkable
for sanctity, as for their attainments in divine and
human learning. He was sent to Burgos to com-
plete the course of philosophy, which he had made
 FATHER BALTHASAR ALVAREZ. 17

in tlie college of Complute. But he was found so

far advanced in this science, that the professors,
after examining him, judged this study unneces-
sary. Consequently, he was sent in a few days to
the College of Abula to spend two years in the
study of scholastic theology, under the Dominican
Fathers of the Monastery of St. Thomas. The
Society in its beginning, had not regular professors
of theology; therefore our scholastics were dis-

persed in the Universities of Salamanca and Com-

plute, or in the Colleges of the Dominican Fathers,
where every one agreed that the course of studies
was excellent. Theology was not however the
only occupation of young Balthasar ; the College of
Abula, being newly established, had not the
necessary staff. Besides this, almost everything
was wanting for the necessaries of life, which
caused much trouble and perplexity. He had
therefore many different employments, but this
was no obstacle to his taking the first rank among
his fellow-students. I do not mean, however, that
he distinguished himself very remarkably in
scholastic theology, but in mystical theology his
progress could not have been more satisfactory.
He obtained, as we shall see later, by means of
prayer, what others only acquire by assiduous
labour, insomuch that he was capable of all the
offices it pleased his superiors to give him. He
filled successively and in the most satisfactory
manner the place of confessor, master of novices,
rector, provincial, and visitor. He directed a
number of rehgious and secular persons in the
18 THE LIFE OF

spiritual life with so great prudence and skill, that

directors of souls may find in him a true model.
In a word, I may say that he was perfect in
all things, from his entrance into religion until
his death, having always before his éyes the wise
advice given by St. Bernard to the religious of
the monastery of Mont Dieu. ''It is expected
of religious, and not unreasonably, that they
should be perfect, not indeed with complete per-
fection, but at least relative. For instance, a
novice is required to be a perfect novice, a student
to be a perfect student, a lay-brother to be perfect
in his state, a beginner to be a perfect beginner,
one who is advancing to be perfect in his pro-
gress, and a perfect man to labour still more at
his perfection, following the example of the
apostle, who, forgetting what he had already
done, thought only of what lay before him, tend-
ing constantly to the end of his precious voca-
tion.'' A novice then must possess the virtues
suited to him, and in the necessary degree : and
as he advances in age, his virtues should also in-
crease. Such was the conduct of Father Bal-
thasar, which will be clearly manifested in the
following chapters.
 FATHER BALTHASAR ALVAREZ. 19

CHAPTER II.

HIS ARDENT ZEAL TO ADVANCE IN PRAYER, AND IN

FAMILIARITY WITH GOD —HIS EFFORTS TO OBTAIN
THIS TWOFOLD GRACE.

There are several marks wliich show when a

man is called to great sanctity, and to do great
things for God : nothing however manifests this
election more clearly than a gift of sublime
prayer, and the favour of being admitted to fami-
liarity with God. Prayer," said St. Gregory,
is a universal and most efficacious means of
executing what God has ordained in His eternal
predestination. When therefore you see a soul
favoured with a great gift of prayer, it is a cer-

tain sign that God calls it to procure Him great

glory." Prayer," said St. John Chrysostom,
leads a soul to a pure and holy life by a thou-
sand wonderful ways, and makes her worthy of
the God whom she serves : for this great God
will not put up with a poor dwelling, untidy and
unadorned. As soon as He has entered by
prayer, He establishes order therein^ and fills it
with His divine gifts, disposing it to profit by
them by various noble and meritorious exercises.
He bestows, for instance, a generosity of heart, a
delicacy of conscience that cannot endure the
slightest faults, a noble-mindedness which despises
20 THE LIFE OF

the frivolity of the world, and the vain conversa-

tion of its votaries. When familiarity with Him
is added to prayer, then all worldly things seem
insupportable to the soul ; she would consider it
a dishonour to herself, and an insult to her
Divine Spouse, to value in the least the false

goods of the world. Whatever is most beautiful

and charming in earthly things, to her appears
only as dung. If nothing tempts her, neither
does anything alarm her. Her courage is supe-
rior to toils, tribulations, pains, even death itself ;

she has but one fear, that of displeasing her

Beloved, and, owing to the familiarity she enjoys
with her Creator, her purity of heart is guarded
from every attack; she acts with a holy liberty,

and strong in the protection of God, there is no

enemy she would not attack, no enterprise so
difficult that she would not attempt." Hence
the holy doctor concludes that application to
prayer, and efforts to attain familiarity with God,
are certain marks of virtue making progress and
tending to perfection.
*'When I see a Christian," he adds, ^^or a
religious, tepid in prayer, and apparently without
much esteem for it, I at once conjecture that he
does nob possess much virtue, and is not greatly
gifted by God. But when I meet with a man
that loves prayer, and is careful to perform it
well, I immediately conclude that his heart
abounds with heavenly graces : for if we become
wise, as the Holy Ghost teaches, by associating
with the wise, what degree of wisdom must not
 FATHER BALTHASIR ALVAREZ. 21

he attain who converses familiarly with our

Blessed Lord? and how abundant must be his
spiritual riches ?" St. Bonaventure was of the

same opinion. Prayer/* he said, ^'is an in-

fallible means through which we are delivered

from all our evils, and obtain all goods for when ;

we continually beg the aid of Divine Omnipo-

tence it is impossible He should fail to assist us.'*

It seemed to me useful thus to preface what I

have to say regarding the sanctity and great
actions of Father Alvarez, that their source may
be clearly known. God gave him, in his early
youth, a great gift of prayer, and when he be-
came a novice, this virtue was at once peiJceived
in him, and all others in due course ; just as we
see the light of day gradually increase until it

becomes perfect. There are two methods of men-

tal prayer : one common to all the just, the other
extraordinary, which is only found in a few privi-
leged souls. Though the servant of God excelled
in both, I will only speak here of the first kind,
which paves the way for the second, when it is

pleasing to the Divine will. This ordinary degree

of prayer depends much on our own efforts,

assisted and prevented of course by Divine grace,

without which, as the apostle says, we cannot
even conceive a good thought, or pronounce
worthily the holy name of Jesus. But with the
help of grace, our understanding exercises itself
without much difficulty in consideringthe mys-
teries of faith ; and by reasoning, various devout
affections are -excited iu the heart, by which we
22 THE LIFE OF

pray, and hold pious colloquies with God Himself,

as our holy Father Ignatius explains in his Book
of the Spiritual Exercises.
Father Balthasar used this method of prayer in
the beginning, and followed no other for sixteen
years, doing all in his power to meditate well,
that he might be worthy of a higher degree of
prayer, if it entered into the designs of God to
show him this favour. I will here mention
which God gave him, to
briefly the inspirations

render him skilful in this holy exercise, that

those who wish to become men of prayer may
profit by them.
First, our Lord excited in his heart a strong
desire of fervent and continual prayer. Now such
a desire, when it is ardent, is usually the fore-
runner di special gra<3es and heavenly favours,
exciting the soul to ask very earnestly what
Divine Providence intends to grant. Had not
Solomon this thought in his mind when he said
in the Book of Wisdom I desired, and under-
:

standing was given me; I prayed to God, and

He bestowed on me the spirit of wisdom'' ? His
father had said before The Lord hath heard
:

the desire of the poor His ear hath listened to

;

the preparation of their hearts." This desire in

Father Alvarez sprang from the high opinion he
had of this holy exercise, an opinion founded, not
only on what he had read and heard of the great
benefit of prayer, but on his own experience of
its happy effects. Prayer is indeed a hidden
manna too little known, and consequently not
 FATHEE BALTHASAR ALVAREZ. 23

esteemed as it deserves. Those alone know its

value, who nourish themselves with it with holy
avidity. As soon as they have tasted its sweet-
ness they become insatiable of it, according to
these words of holy wisdom They that eat me
:

shall still hunger, and they that drink me shall

still thirst.'* This was exactly what passed in
the heart of our holy father. His desire of
prayer was so ardent, that the time appointed by
the rule for this holy exercise could not suffice
him. He returned to it as soon as he had ful-

filled his other duties, and spent in it all his free

time, thinking he could not make a better use of
it. A good religious," he used to say, when
not conversing with God in prayer, should be like
a stone suspended in the air, and incapable of

gravitating to its centre. Every hindrance that

keeps him back from this repose should cause
him uneasiness and regret and as the stone, ;

when the power that holds it back is withdrawn,

at once falls by its weight to the earth, so should
this religious return to his Creator as to his cen-
tre ; carried by the weight of his love, when no
longer prevented by any obstacle." He who
possesses the spirit of prayer does more in one
hour than others in several, because he does only
what is necessary, hence time is never wanting to
him to converse with God. It must however be
confessed that the fervour of novices, though it

springs from a good source, is rarely exempt from

imperfections ; self-love almost always comes in,
24 THE LIFE OF

and Father Balthasar gives us an example of this

truth.
His desire of prayer increased so much as to
cause in him a certain uneasiness, and make him
complain of his superiors, who, as he said, so
overloaded him with occupations, that he had no
time for the exercises of an interior life. This
imperfection could not remain long hidden from
his sight, and as soon as he became aware of it,
he endeavoured to remedy it by practising resigna-
tion in his desires, and submitting to the will of
God, in all things which opposed his attraction
for prayer. Resignation is in fact a very necessary
and important disposition for making progress in
this holy exercise, according to those words of
the Prophet : Be subject to the Lord, and pray
to Him that is, begin by desiring to pray only
as much as God wills : your prayer will then be
very profitable. Balthasar understood so clearly
the wisdom of this advice, that he resolved no
longer to desire more time for prayer than wasf
allowed him by obedience; taking for a rule on
this subject what the holy Tobias said to his son,
regarding another virtue : My son, exercise
mercy as much as possible. If you possess much,
give abundantly : but if you have little, give a

little ; but give it cheerfully.'* This advice pleases

me,*' Father Balthasar used to say, "and it would
be impossible to find a wiser rule by which to
regulate my desires of prayer. I must then give
to it all my free time. If I have much, I will
give much ; if I have little, I will give little ; but
 FATHER BALTHASAR ALVAREZ, 25

never will I take from obedience to enrich prayer,

for God has said that *
He hates a rapine in the
holocaust.' What advantage should I gain by
preferring prayer to obedience ? To pray is to
be with God ; but if He called me elsewhere, it is

certain that I should not be with Him in this

holy exercise ; and if I were not with Him, how
could my solitude be called prayer ?
A servant who fulfils all the commands of his
master, gives to each duty the time prescribed,
and is willing at the same time to serve him in all
things, may eat without scruple the bread he
gives him. One feast of St, Matthew, when I
was complaining lovingly to God that I had no
time to spend with Him in solitude, I heard Him
answer me interiorly :
*
Be at peace, and be
satisfied to work when I command it, that is
better for thee than to be with Me.' This answer
quieted me — filled me with joy." Enlightened by
the graces, imparted to him in prayer, Baltha-
sar no longer sought after it, but with that
moderate desire which the Holy Ghost communi-
cated to him, and which he preserved during the
rest of his life.

Through this moderation in his desires, no one

was more exact than he, in giving to prayer, ex-
amens of conscience, spiritual reading and other ex-
ercises, all the time prescribed by the rules of the
Society. However busy he might be, he found time
for everything. If he could not perform an exercise
atone time, he gave his first free minute to it;
and when he foresaw an unusual press of business.
26 THE LIFE OF

he abridged his sleep to lengthen his day, and

thus without omitting any exercise, found time
for all the duties of obedience. When he was
superior, which he was almost continually, he
had more time for prayer, and he did not fail eo
to spend it. After the bell for retiring to rest,
he went to the choir, where he spent two or three
hours in this holy exercise, watching like a good
shepherd during the sleep of his flock ; this did
not prevent his being called half an hour before
the others, but this precaution was unneces'Sary,
for generally the caller on entering his room
found him in prayer. Often indeed he spent
whole nights in it, following out Blessed Saviour's
example, of whom St. Luke says that ^*He retired
to the mountains to pray, and there spent the
night in prayer." This Balthasar practised chiefly
in his own necessities and those of his neigh-
bour, or when he was engaged in some important
business. I shall have occasion in the course of
this history to mention several circumstances
regarding this subject.
He never failed, in addition, to devote every
year eight or fifteen days to retirement, to per-
form the spiritual exercises in use in the Society.
If he could not be spared so long from the
duties of his ofiice, he made up for it by giving
one day a month, and one morning a week to
conversation with God. There is nothing more
precious, used he to say, enhghtened by his
own experience, than these days of retreat and
recollection. By this long period of recollection
 FATHER BALTHASAR ALVAREZ. 27

and protracted prayer, fervour is enkindled, devo-

tion increases, familiarity with God becomes more
easy, zeal gains new strength to carry on holy
works, and labour efficaciously for the salvation of
souls. Was it not for this reason, he added, that
God kept Moses six days enveloped in a cloud
before callinghim to the mountain ? and that
He kept him on the Mount forty days before
He entrusted to him the tables of the law which
he was to carry to the people. This great God
could easily do in one moment what He did in
forty days ; but He wished us io learn that those
who desire to become familiar with Him, must
spend a long time with Him in retirement, that
He may enlighten and fortify them, to enable them
to execute what He commands them for His
glory.
From what has been said, we may easily judge
of Father Balthasar's esteem for prayer, and of his
experience in that holy science ; for no one who
had not a high opinion of this stiblime exercise,
and did not know by experience the sweetness of
its fruits, could perform it with so much zeal and
persevere in it so constantly. By the attraction
he had for it, we may also judge of his attention,
reverence, devotion, and fervour in practising it ;

in a word, of his earnestness in giving it all

possible perfection. We also know that during

the sixteen years in which God kept him in
meditation, he followed exactly the rules and
counsels laid down by St. Ignatius in the Book of
Exercises, without allowing himself the least
28 THE LIFE OF

negligence in any point. He knew perfectly well

that nothing is more pleasing to God or more
strongly inclines Him to admit His friends into
His familiarity, than the execution of His will
in the smallest things; and that in propor-
tion as He who always obey Him,
loves those
does He hate those who follow the caprices of
their own will. Such also was the opinion of
St. Bernard, expressed in the following passage
of his forty-sixth sermon on the Canticle: Never,"
said this holy doctor, will the Spouse repose by
contemplation in that heart, which, instead of
bringing forth the flowers of obedience, produces
only the nettles of Never will He in
self-will.

prayer communicate Himself to a disobedient

heart, since He so loved obedience as to prefer to
die rather than not obey God." The same spirit

which made him adhere to the prescribed methods,

prevented him from seeking any other kind of
prayer, than that in which the will of God engaged
him. Far from trying to rise at one flight to
the highest degree of prayer, he walked with great
humility in the path of meditation, aiming only
at ascending in succession the steps of this
mysterious ladder, and leaving to God to say to
him, when it should please Him, Friend, go up
higher." **It is not safe," said St. Bernard, '*to
aspire at first to the highest kind of prayer. Before
we ask from the Spouse the kiss of His mouth,
we must kiss His feet and then His hands." Father
Balthasar knew too well the wisdom of this con-
duct not to follow it exactly, both iu his meditations
 FATHER BALTHASAR ALVAREZ. 29

and in the operations of the purgative, illumina-

tive and unitive way ; he applied himself to the
first, wishing to purify himself from all his defects,

to repress and mortify his passions, and detach

himself from whatever could oppose his familiarity
with God. Hence, his exactness in the twofold
examen of conscience prescribed by St. Ignatius,
never failing to note morning and night, the
faults he had noticed in his particular examen ;

then comparing day with day, and week with week,

to see whether he advanced in virtue. We may
judge of the high esteem he had of this exercise
by the following words: The particular examen^
is a kind of practical prayer by which we obtain
the knowledge of ourselves, the root of humility,
and purity of heart, dispositions absolutely neces-
sary for a soul that aspires to familiarity with
God.'*
To make more certain progress in prayer, he
never omitted to enter into himself after this holy
exercise, and to examine all that had passed,
both good and evil. His object in this was, to
deplore and correct any negligence he had been
guilty of, and to thank God for the holy inspira-
tions He had granted him he had also the cus-
;

tom of writing them down in a little book made

for the purpose, with the date of the day, the
month, and the year, and of reading them occa-
sionally to refresh his memory, and he used to say
that these recollections were like heavenly sparks
to his heart when, feeling cold and tepid, ho
wished to renew his fervour, and that he always
80 THE LIFE OF

derived fresh fruit from them, every time he

recalled them to his mind.
Eemembering these words of our Saviour We :

must always pray, and never cease," he contin-

ually turned over in his mind during the day, the
thoughts and afifections he had had in his morning
prayer, which was to him usually the means of
receiving new graces, as he himself confesses in the
little hook I have mentioned. Having put to himself

this question, What thoughts should, during the

day, occupy the mind of a man who wishes to
make progress in the spiritual life ?" he answers

it as follows : If he keeps his eyes open, his

morning prayer, and the thoughts which it left in
his mind, will make his day a perpetual festival.''
(Ps. Ixxv. 11.) At the court of princes," he
adds, each servant receives a portion of what is

left at his master's table. Thus does God gene-

rally treat those who serve Him faithfully. He
sends them in the morning, from His own table,

a new relish of heavenly truths, which affords the

soul a delightful nourishment and a holy occupa-
tion. This I know, from my own experience, for
my soul daily receives more food than it can di-

gest." This shows how lavishly God bestowed

His favours on the holy man, since he received so
many holy sentiments, that he could scarcely
digest them all, though he spent whole days in
thinking of them. Hence he derived that habit of
the presence of God, which made recollection as
easy to him in the streets as in his room. Some
religious who lived with him, noticed that he
 FATHER BALTHASAR ALVAREZ. 81

could not help shutting his eyes every minute, as

ifhe were asleep. That arose from the custom ho
had contracted of shutting them, in order more
easily to open those of the souL When he was a
novice and scholastic, and had to accompany one
of the fathers in going out, he prayed all the time
the father was employed in his business. In his
journeys he acted similarly, and he used to say
regarding this subject : It is a good thing to
travel or to accompany a father, for on these occa-
sions, we can pray as much as we like," To
become truly spiritual, and a man of prayer," he
used to say^ it is not enough to apply long and
devoutly in the morning to this holy exercise, if

We let our mind wander during the day ; we must

continue our prayer, thinking over the holy reflec-
tions we have made, or substituting short and
frequent ejaculatory praj^ers." Cassian was of the
feame opinion, when he said, He prays very little,
who, satisfied with his regular prayer, does not
fulfil the recommendation of St. Paul, *Pray with-
jout ceasing.' Sine intermissione orate."
**But," added he, ''if the prayer of the morn-
ing be insufiicient to make a man interior, without
those which are called ejaculatory, may be said
it

that these last, however frequent we may suppose

them to be, are not enough without regular and
prolonged prayer; because it is in the last that
the fire of divine love is enkindled, which leads us
afterwards to seek His presence, and prevents our
being distracted and rendered tepid by the occupa-
tions of the day." Some one having asked Father
82 THE LIFE OP

John of Avila if, to become truly spiritual, it

would suffice to recollect oneself from time to time,

the wise director replied : If you do not attempt
anything more, your fervour will vanish." His
interrogator, desiring to know further what he
should add to ejaculatory prayers : ^^Kegular and
prolonged prayer," replied the holy man.
In speaking thus, Father Balthasar only ex-
pressed what was his own constant and persever-
ing practice. During the sixteen years that God
kept him in meditation, he went through all the
trials of mind and heart that are usually experi-

enced by souls walking in this path; but, far from

abandoning with disgust, he performed it with
it

as much and constancy as if it had been easy

zeal
and agreeable to him. His great resource was to
confide wholly in the infinite goodness of God,
before whom he presented himself, sometimes like
the poor Chananean woman, asking only for the
crumbs that fell from His table, sometimes like
that friend, who, having been repulsed by his
friend, perseveres, nevertheless, till he obtains the
object of his prayer. And our holy father, after
knocking for so many years at the door of our
Blessed Lord, ended by obtaining a delightful
familiarity with Him, and a great abundance of
heavenly blessings, as we shall see in due time.
 FATHER BALTHASAR ALVAREZ. 33

CHAPTEE III.

HE EMPLOYS HIMSELF IN MEDITATING ON THEÎ

MYSTERIES OF THE LIFE AND PASSION OF JESU3
CHRIST — THE FRUITS HE DRAWS FROM IT.

Those who begin to serve God, and to commu-

nicate with Him in prayer, feeling the necessity
of being strengthened in their conversion, exercise
themselves for a space of time in meditation on
the purgative truths, such as the evil of sin, death,
judgment, and hell, with its fearful eternity.
When they have attained the end they proposed
to themselves in these exercises, they go on, and
apply themselves to meditation on the mysteries
of the Sacred Humanity of our Saviour Jesus
Christ, true God and true Man, who is the Way,
the Truth, and the Life, the beginning, the mid-
dle, and the end of the perfection and salvation of
souls. Has He not Himself said: am the
door : If any one enter by Me
he shall be saved,
and he shall go in and go out, and find pastures
This, then, is the door by which all are to enter,
the just, sinners, beginners, those who are advanc-
ing, and even the perfect themselves. All are
assured that they will thus find pastures suited to
the necessities and capacities of their souls ; and
means adapted to the special end which they have
â
84 THE LIFE OF

in view, in meditating on these mysteries, as

follows.
Sinners, in considering the sufferings of the
Son God, find the pastures of contrition, pen-
of
ance, and tears, to purify them from their sins.
Beginners find in the meditation of His example,
the pastures of those virtues that mortify their
vices and passions, and teach them to make the
and sensuality to reason.
flesh subject to the spirit,
Those who are making progress find the pastures
of more sublime virtues and truths, which enrich
them, and make them increase like the light of
morning up to perfect day. As for the perfect,
they here find pastures of very superior excellence,
for, entering by the door of the Holy Humanity,
they arrive at the contemplation of the highest
mysteries of the Divinity, and, on going out, they
devote themselves with fruit to the duties of cha-
rityand the works of mercy.
Such was the conduct of Father Balthasar.
When he had once become acquainted with this
door of sanctity, his whole occupation during the
rest of his lifewas to go in and out, to ascend,
and come down ; first entering into the secrets of
the Heart of Jesus Christ, whence he mounted to
the contemplation of the Divinity, descending
afterwards to mortify and perfect himself by the
practice of solid virtues; then, returning to con-
templation, which he again quitted, to labour fer-

vently for the salvation of his brethren. We will

follow him in this variety of spiritual exercises,
 FATHER BALTHASAK ALVAREZ. 35

without, however, expecting to find anything pei>

fectly methodical.

He began by taking our Blessed Saviour for his

principal Master, according to His own counsel,

when He says You have but one
: true Master,
who is Jesus Christ." As man. He fulfilled this

office by teaching evangelical perfection

to all, by
His words and and manifesting to them
actions,
those mysteries which up to that time had re-
mained hidden. This, as God, He continues to
do invisibly, enlightening us interiorly by His
grace regarding all virtues, and inspiring us with
the desire of practising them. Our holy father
in his prayer loved to consider Him in this two-

fold point of view, sometimes forming to himself

the representation of His Humanity, which the
Divine light afterwards manifested to him more
clearly sometimes contemplating Him as God,
;

speaking to the heart of His servants in interior

solitude.
Placing himself in the most humble attitude,
he said to God in his heart : The Eternal
Father, 0 my Jesus, has pointed out to each of
us our duty in these words :
'
This is My beloved
Son, hear ye Him.' Thy office is that of a Mas-
ter, mine of a disciple. Shall we not now fulfil
these duties, if it be pleasing to Thee ? As it is
the part of the Master to speak, and of the disci*
pie to be silent, I will keep silence and Thou wilt
speak. Speak, 0 my dear Lord, Thy servant
heareth. I will shut my eyes, to be more
attentive. Because Thou art my Lord^ and not
86 THE LIFE OF

merely my Master, I will bend my knees. Since

ïliou art not only man, but God, I will join my
hands to adore Thee, whilst I listen to Thy
words. I will remain motionless in this devout
posture during the whole of my praj^er, notwith-
standing the different temptations that may assail

me, that I may not lose one single word of Thy

salutary instructions. If I feel' fatigue of body
or mind, I will look upon it as a martyrdom, and
as such I will bear it patiently, following the ex-
ample of others whom I will call to mind.'* It
may be observed in passing, that this method of
listening to God in silence, practised by Father
Balthasar, and which at a later period he recom-
mended to his novices, was not the prayer of
quiet, in which the soul receives the Divine illus-

trations without the exercise of her faculties :

this he attained at a more advanced age, as we

shall mention later. But the method of which we
speak is a means that all may make use of in
prayer. I will even say that it is necessary for
performing it well, and making it really of use ;

by this method we prevent the wanderings of the

imagination, and dispose the understanding to
enter more fully into the mysteries of our Sa-
viour's comprehend more clearly the words
life, to
of His holy Gospel, and what He speaks to the
heart by the voice of His Divine inspirations.
At the same time that Almighty God kept
Father Balthasar in the practice of meditation,
He gave him a great devotion and singular esteem
for the least words of the holy Gospel. He knew
 FATHER BALTHASAR ALVAREZ. 37

well that the teaching contained in the Old Tes-

tament ought to be believed with the same faith

as that of the Gospel, both emanating from the

same Supreme Truth, which can neither deceive
nor be deceived ; but he himself preferred the
words of the Word Incarnate, because he found
in them more strength and efficacy in all that
concerned the good of his soul. Was he de-
ceived ? Certainly not : for this Divine Master
has Himself said : The words that you have
heard are spirit and life and St. Peter, when
listening to Him said : Lord, to whom shall we
go ? Thou hast the words of eternal life."
He derived this special devotion to the words of
Jesus Christ from his high esteem for this
heavenly Master, whose Sacred Humanity ho
regarded as the source of all spiritual blessings.
And these blessings being what he sought for in
prayer, he went straight to their inexhaustible
source. This light was bestowed upon him one
day as he was meditating on these words of the
Gospel : Jesus came down from the mountain,
and a great crowd went out to meet Him.'*
Ah ! I understand," he said to himself, 'Hhis
richand powerful God came down from heaven,
and made Himself our Brother. He lived amon^-
men, and when they approached Him, virtue went
out from Him, which healed and enriched them.
It isthrough this Divine Saviour, that we are to
receive all goods by the decrees of Providence :

therefore we see that all the words of the Eternal

Father, addressed to just souls, tend to inspire
88 THE LIFE OF

them with a high esteem for this well-belove3 Son,

by Whom, as the apostle St. Peter has said, He
has given us the greatest and most precious
gifts.'*

Was it not in His name that holy Job spoke,

when he uttered these words : Instead of eating
my portion alone, have I not shared it with the
orphan ? He
was the Son of God, and He has
given us the power of becoming His children.
His Father placed in Him all His delight, and it

is in this beloved Son that we become pleasing to

Him. He is Priest, and He has imparted to us
His Priesthood ; He contains all things in Him-
self, and He communicates them to us, for in
giving us Himself He gives us all things." These
were the sentiments of Father Balthasar in speak-
ing of Jesus Christ, and he added, with profound
sorrow, that of all the ignorance which is so
injurious to Christians, the most deplorable is,

neither to know the person of this dear Master,

nor the unappreciable riches that we possess in
Him. Hence, used he to say, arise our dejection,
our sadness, our diffidence and discouragement, as
if we had neither physician, nor remedy in the
evils which beset us. Thus, the brothers of
Joseph, oppressed by famine, grieved inordinately,
not knowing that their brother Joseph disposed of
all the riches of Egypt, and that God had only
exalted him, that he might be able to help them
in their needs, as he told them afterwards.
These and similar considerations enlightened
his mind, to understand the whole extent of the
 FATHER BALTHASAR ALVAREZ. »9

love of Jesus Christ for men, a love which is the

source of all His gifts. He said many most beau-
tiful things on this subject, one of which was the
following comparison The more
: ardent the
rays of the sun, the more scorching is the heat
produced by their reflection. How ardent must
then have been the rays of the love of Jesus
Christ on returning to their centre, after being
darted forth to the heart of the Eternal Father !

The strength of our Saviour's love neither admits

of explanation nor of comprehension. To give us
an idea of it, the prophet said of Him :
'
He
rejoiced as a giant to run His course,' &c. Ex- ^

ulta vit ut gigas ad currendum viam, a summo cœlo

ègressio ejus. Et occursus ejus usque ad summum
ejus, nec est qui se abscondat a calore ejus.'
0 divine love, which, proceeding from God, hast
descended to men, to ascend again to God for !

Thou hast not loved man for himself, but for Him
who sent Tliee, which has rendered Thy love so
intense, that no one who considers it attentively
can resist its sweet and persuasive influence ! Who
ôould behold Him, for instance, at His entrance
into the world, lying on straw and trembling with
cold, without burning with love for Him ? Who,
contemplating Him suspended to the cross,
covered with wounds, satiated with insults, and
bathed in blood, would not wish to take Him
down and carry Him home ? 0, if benefits

received are called chains and coals of fire, whence

is it that my^soul, which has received so many
from our Lord, can be so cold towards this good
40 THE LIFE OF

Master ? Bat there is one tiling, which has evert

more power over the heart than benefits, it is
love for, if he who bestows favours, gives a part
;

of what he has, he who loves, gives himself with

all he possesses. Now, God loves thee, 0 my
soul, thou canst not doubt it, if thou givest ever
so passing a glance at His conduct towards thee.
How, then, is it that thou dost not love Him ;
or,

rather, how is it that thou art not satisfied with a

love that is sufficient for the angels ? What is

required to render a worldling passionately ena-

moured of creatures ? Cold as his heart may be,
enough for him to learn or to perceive, that
it is

he is loved by them. What then must be the

hardness of mine if I do not correspond with the
advances of my God, Who has loved me first, and
with a love that mine never can equal in tender-
ness ? 0, my heart, if thou art pure and free from
earthly affections, these reflections should suffice
to set thee on fire

Thus did Father Balthasar seek to increase in

himself the love of his dear Redeemer, and to en-
chain his affections, that they might not give
themselves to creatures. Or, rather, this was nofc
enough he endeavoured daily to penetrate more
;

and more deeply into the amiable attributes of His

Beloved, and sought unceasingly for new reasons
to love Him more, and value Him more highly.
*^0, my Jesus," would he say to Him, *'how Thou

art loved by those who know Thee Thy Father !

loves Thee, the Holy Ghost loves Thee, Thy

blessed Mother, Thy angels, Thy friends in heaveu
 FATHER BALTHASAR ALVAREZ. 41

love TLee; Tby faithful children on earth find

consolation in the remembrance of Thee, and their
hearts burn with Thy love; all Thy creatures
praise Thee after their own way, and show Thee the
most profound respect ; and shall I alone disturb
this harmony by the coldness of my love, and my
carelessness in Thy presence? Suffer not, 0 Lord,
that it should be so."
As he possessed such sentiments of respect
and love for our Lord Jesus Christ, we need not
be surprised at the fervour, with which he pre-
pared himself to celebrate the festivals, which have
for their object the mysteries of His Sacred
Humanity ; he then devoted to prayer all the time
obedience allowed him, and by this means became
inflamed with extraordinary transports of love. On
these holy days. Almighty God was accustomed to
heap on him His most precious favours. I will
mention some instances, noted by himself in the
journal of hisspiritual life, where he marked
down the lights, pious inspirations, holy affections,,
and consolations bestowed on him by the Spirit of
God.
One Christmas Day, after spending the night in
sweet contemplation at the foot of the crib, and
amidst the shepherds, his fervour never relaxed ;

and at night he wrote in his journal what follows :

*^
As I went after dinner to the general recreation,
this thought occurred to my mind, I am going to
join a flock of which Jesus Christ is the chief
Shepherd ; this divine Shepherd is too good to

deprive this little flock of His presence; I shall

42 THE LIFE OF

then most certainly find Him amidst His sheep.

Greatly consoled by this idea, I went joyfully to
the place where I was to meet my good Master.''
One feast of the Epiphany, Almighty God be-
stowed another consolation upon him, which he
describes as follows: I was ardently desirous of
obtaining lights and affections suited to the
mystery which was the object of the festival.
While I was occupied by this thought, I heard an
interior voice, which said to me :
*
And if God^
should not choose to bestow on you this grace ?'

*'He is the Master,' I replied ;

^
I willingly consent
to remain in ignorance of whatever it does not
please Him to manifest to me.' *If you wish to be
pleasing to God,' continued the voice, *
aridities

should not be to you an object of dread, for you

are more pleasing to Him in this state than in
that of consolation.' After that I no longer ex-
pected the motions and lights of grace, yet I was
as content as if I had obtained the accomplish-
ment of my desires. My resignation appeared to
please Him, for I did not feel the slightest degree
of aridity. On the contrary, the joy of the Magi
at the sight of the star, having occurred to my
mind, produced in me at once a feeling of sensible
devotion, which made me say to my benefactor :

' If, and misery, a

in this land of exile, of sorrow
star sufficed to fill the heart of the Magi with so
great joy, gaudio magno valde,' what must be
'

that of one to whom Thou, 0 my God, deignest,

through Thy light, to discover Thyself ?' " These
words lead us to believe that God at this time
 FATHER BALTHASAR ALVAREZ. 43

honoured him with His visit. I shall have occa-

sion to return to this subject in a future chapter.
The passion of our Lord was of all mysteries
that which most deeply affected Him. He thought
of it incessantly, and meditated upon it always
At this time some one
with sensible devotion.
having asked him what method he followed in^
prayer, he answered :
" That, at the beginning,
the wounds of Jesus Christ were presented to him :

after adoring them, he listened with profound

respect to the instructions of this great Master,
Who, from His Cross, gives His disciples the
most sublime lessons of virtue that can be
imagined; this powerfully excited him to die to
himself, and devote himself to the service of his
neighbour, the object of so great love and such
bitter sufferings." As he knew by experience the
happy fruits of this mystery, he always pointed it

out to beginners as the source of their spiritual

advancement. *'No progress can be expected,"
he often said to them in his spiritual exhortations,
until we reach the point of bearing always in our
heart Jesus Christ crucified." That this was the
case with himself may be well conjectured, from an
apparition with which he was favoured, as we
shall relate further on. In the mean time, let us
beseech this dying God to imprint His loving
image within us, to inspire us with an ardent
desire of living with Him on the cross, so that we
may be able to say with the apostle : With
Christ I am nailed to the cross. I live now not I,

but Christ liveth in me. Christo confixus sum

44 THE LIFE OF

Cruci. Vivo, jam non ego, vivit vero in mo

Cliristus."
A crucifix hanging up in his room, was for him
an abundant source of graces. Often during the
day he fixed his eyes on this beloved image, by
which means he received extraordinary favours,
great lights and sometimes extasies, entering by
the sacred wounds of our Saviour into the light of
contemplation, to plunge into the abyss of divine
love. Not content with contemplating Jesus
crucified, his attention was frequently directed to
the three companions, who never quitted him from
the crib to Calvary; I mean poverty, suffering,
and contempt. I wish I could express with what
fervour and extraordinary depth of feeling, he
dwelt in detail on each circumstance. He beheld
this beloved Saviour so poor, that He had not a
drop of water to drink, nor a garment to cover His
nakedness. He saw Him overwhelmed with such
ignominy, that it would have been difficult to add
fresh insults, since He was the object of the abuse,
the sarcasms, and blasphemies of a whole people ;

and He died between two thieves, as if He Him-

self had been a great criminal. He beheld Him
finally, a Victim to the most excessive sufi*ering,

for from the sole of His foot, to the crown of His

head, not one of His members was exempt from
the most cruel tortures. This consideration did
not merely touch his heart, but powerfully urged
him to embrace poverty, contempt, and sufferings ;

which compose the spiritual cross, in which the

perfect imitation of Jesus crucified consists. Let
 FATHER BALTHASAR ALVAREZ. 45

us follow him tbroughout his life, and we shall

see what place these exalted virtues had iu his

conduct.

CHAPTER IV,

HIS VIGILANCE IN MORTIFYING HI^JSELF IN ALL

—
THINGS HIS PENITENTIAL AUSTERITIES.

The spirit of perfect prayer, which leads to

familiarity with God, cannot exist without entire
mortification and self-denial. Generally speaking,
this virtue must prepare the way for prayer, if we
wish to taste its fruits. It must accompany it, to
enable us to overcome the difficulties we there
experience; finally, it must follow it, to preserve its
precious advantages. If you wish to reach the
mountain of incense, that is to obtain sweetness
and consolation in prayer, first climb up the
mountain of myrrh, an image of mortification, the
bitterness of which is so painful to the flesh.
There you will find weapons to scatter the
Philistines, and banish them from the hill, where
you wish to fix your tents. From thence you will
ascend to Thabor, but do not hope to be able to
settle yourselves there. We go there, only to drink
at the fountain of Divine Love. After which, we
must come down to fulfil what love requires, that

is, to live in poverty, humiliation and suffering.

There is no perfection without this. Jesus Christ,

^6 THE LIFE OF

Who designed Ballhasar to be His perfect

Servant, gave him in the noviciate, with the grace
of prayer, a firm and generous will to -
mortify
himself in all things, to die to himself and all
created things, without thè least reserve, that he
might live for God alone, and find in Him his rest
and consolation. But as the flesh feels so great a
.

repugnance to mortification, as to tremble at its

very name, believing it to be an insupportable
cross, for the more she flies from it, the more
horrible it appears ; a holy courage is required in
the beginning, to make us embrace the opportu-
nities with fervour. If our courage fails, let us
call mind these words of the gospel
to The :

kingdom of heaven sufi'ereth violence, and none

but the violent bear it away." Eegnum
cœlorum vim patitur et violenti rapiunt illud." If
I am asked how they bear it away, I reply, not by
victories over others, but over themselves, that is,

by sacrificing self-love to the interests of their

salvation. By this happy death, they avoid much
that men suffer, who are lovers of themselves, and
they attain in the end, a joyous peace, which is the
kingdom of God here below. Father Balthasar
used to say on this subject, that there was this
resemblance between martyrs and mortified men^
that the first gain eternal life by a speedy death,
and the second a delightful peace by means of
Inortification.
As soon as he became aware of the advantages
of this virtue, he courageously undertoook its
^acquisition, but at the same time with great skill,
 FATHER BALTHASAR ALVAEEZ. 47

taking his enemies one by one, that the victoriea

might be easier. The first he set about attacking,
was the vice of his natural character. He was
disposed to be hard and severe to others as well as
to himself; but by the labour of mortification, he
so perfectly conquered his humour, that without
ceasing to be austere towards himself, he became
mild and kind towards his neighbour. The ex-
ample of his father Ignatius, helped him not ^
little in his efforts. Every one knows that this
great saint, naturally inclined to anger, reformed
his character so completely, that he was thought to
be phlegmatic. He aimed equally at purifying his

natural afi*ections, and with as much success. So

great was his detachment, that he seemed to have
neither father, mother, relations, or country. The
affairs of his family were to him indifierent ; he
.attached no importance to anything that con-
cerned the place of his birth, and these names so
dear to nature were never heard in his conversa?*
tion. Having to go to Eome by a road that
passed his home at three miles distance, he would
neither inform his parents of his passing, nor visit
.them ; he went to see them, however, in a later
journey, but only through obedience, after having
shown all possible reasons to escape the order.
In vain did his parents try to make him accept
gifts of money, he refused whatever they offered,

to escape the obligations which gratitude entails

in such cases. He held it as a principle, that a
Religious should be like Melchisedech, without
father, mother,, or collecterai relations, and.. shouJii
 43 THE LIFE OF

carefully shun whatever might diminish his reli-

gious liberty.
To mortify his exterior senses, he made the
resolution to do nothing in conformity with their
inclinations, and to this he was constantly faithful.
I will mention a few instances, for the edification
of my readers. By constantly mortifying his
curiosity, it became at last completely under his
we may judge by the following facts.
control, as
During his stay in Rome, where the illustrious
monuments of antiquity so greatly excite the
curiosity of visitors, he did not wish to see any-
thing but the Basilica of St. Peter, and he went
thither, not so much to view this wonderful struc-
ture, as to venerate the relics of SS. Peter and
Paul. He spent in prayer there all the time he
had at his disposal, while his companions went
through the town, admiring all the wonders it
presents to view. When he was rector of the
College of Métine, several persons remarked, that
during the procession on Corpus Christi, he had
his eyes constantly fixed on the Sacred Host, and
never allowed himself one single glance at the
decorations of the streets through which he passed.
Being one day present at a trial of the inquisi-
tion, he was so placed, that he could neither look
at the accused nor the judges, without seeing at
the same time, a number of w^omen who were
# seated opposite : this appearing to him equally
indecorous and inconvenient, he drew from his
pocket a picture of the Blessed Virgin, which he
always carried about him, and so fixed upon it
 FATHER BALTHASAR ALVAREZ. 49

his eyes and heart, that he heard nothing that

passed, and did not lose sight of his picture
during the space of seven hours.
He took no less pains to mortify his taste.
Whenever the kind of food was pleasing to him,
he refused it, and he always restricted himself in
what he did take ;
saying, that it was right to
share God's benefits with Himself. He never
allowed any particular dish to be prepared for
him and when
; it was done^ contrary to his will>

he divided it with those who sat near him : and

if he received a better portion than the others, he
never failed to exchange it, for that of his next
neighbour. It happened sometimes that he was
supplied with fresher bread than the rest ; as
soon, however, as he noticed it, he adroitly
changed it for that of another. Often when he
entered his room, he found fruit or sweetmeats
sent to him from the town^ but he very quickly
carried them to the infirmary.
In sickness, the more disgust he felt for food,
the greater violence he oiBfered himself, to take
what was brought to him, because he thus found
an opportunity of mortifying his taste, and of
practising patience. When a disagreeable or
bitter medicine was offered him, he did not at
once swallow it, as is the usual custom, but took
it slowly and
intervals, and kept the last
at
mouthful some time, that he might the longer
taste its insipidity or bitterness. During his con-
valescence the cook one day dressed him a chicken,
from which nothing but the feathers had beeu
 50 THE LIFE OF

removed, for through carelessness, he had cooked

it without opening it, and it had an ahominable

taste. He ate of it, nevertheless, to mortify him-

self, till the brother who was serving, noticing the
raistake of the cook, carried away this unpleasant
dish. In the exercise of this kind of mortification,
he neglected nothing to escape notice, having no
wish to be reputed a mortified man : but it was
of no use; those who surrounded him watched his
conduct too attentively, to allow such edifying
examples to escape them.
One day, going into an inn to take some re-

freshment, he could take nothing but an egg, as

his stomach could not bear more solid food : he
asked to have it boiled, which was quickly done,
but he disposed of it still more speedily in taking ;

it he purposely and that this might

let it fall,

not be noticed, made a sign by which it would

appear that it was an accident. His companion
did not think so, however, he knew him too well
not to guess that mortification had caused this
sacrifice.

Perfumes were insupportable to him, except in

the church, or the infirmary, when it was neces-
sary to purify the air. He endeavoured, on the
contrary, to mortify his sense of smell, by sub-
jecting it to unpleasant odours. purpose For this
he voluntarily took upon himself the cleansing
of the most unclean places, reserving this oflBce
to himself, when he was superior. In every house
to which he was sent by obedience, the most in-
convenient room suited him best, because he there
 FATHER BALTHASAR ALVAREZ. 51

found more opportunities of mortification. At

Abula, he chose for his accommodation, a cell so
narrow that he could scarcely turn round, and so
poor, that it had no furniture, not even a table for
writing* There was nothing but a shelf hung to
the wall, on which he placed his books and
papers. He never used any kind of chair : his
seat was a wooden stool, even during his con-
valescence.
Finally, he was very austere to himself, and he
tried to justify the severity which he exercised
towards his body in the following manner : A
soul wounded by the love of Jesus Christ, cannot
rest unless her body share this blessed wound ;

otherwise it seems to her she neither loves nor

imitates Him as she ought : she thinks she does
not love enough when the arrow which pierces
her heart does not touch her body ; she considers
her imitation imperfect, because she knows that
her Saviour suffered equally in His body and soul.
If, then, our Lord do not send her sickness or
infirmities, she supplies for it by the austerities of
penance.'' This holy religious was the more zea-
lous in practising corporal mortifications, seeing
that they had been specially recommended by St.
Ignatius in his Book and were in
of Exercises,
vigorous use in the Society. The first Jesuits^,
indeed, constantly wore the hair-shirt. They took
the discipline for a quarter of aa hour, morning
and evening, slept on boards, took only one meal
a day, spent several hours with their arms ex-
tended in the -form of a cross, and added thereto
 52 THE LIFE OF

several painM practices with which divine love

inspired them. It was a subject of emulation
among them ; but they were all surpassed by
Father Balthasar, to whom the authority of
superior, which he almost always possessed,
gave the liberty of ill-treating himself as much as
he desired. His disciplines were so severe that
the novices of Mitica used to say in joke : When
our Father Balthasar chastises his body, he does
it with such force, that the side of the house in
which he lives shakes, as if there were an earth-
quake." In fact he spared himself so little, that
the Provincial was obliged to regulate the number
and method of his blows. His confessor, too,
seeing him become thin and weak, forbade him
the bed of wood, the hair shirt, and abstinence, to
prevent him from exhausting his strength, as so
many other fathers did at that time.
If Father Balthasar was zealous in mortifying
his flesh and his senses, he was no less so in con-
tradicting his own will, a proof of his experience
in spirituality. In fact, the object of exterior mor-
tification, is to bring the body under the dominion
of reason ; but there is much more to be done
to lead a truly spiritual life ; for that end, we must
subject reason also, to the holy will of God, which
isdone by interior mortification. Yes, it is this

which must destroy whatever prevents a man from

becoming truly spiritual, must secure his advance-
ment in all virtues, and establish him in perfect
conformity with the will of God, which is the
highest degree of perfection. God gave him i^reat
 FATHER BALTHASAR ALVAREZ. 53

lights on this subject, as is proved by the follow-

ing extract from his journal, where he speaks of
himself in the third person : He understood
clearly thatAlmighty God does not approve of
our occupying our minds with worldly things, to
which the will easily becomes attached. God
we should become spiritual men. Now
wills that
to become such, instead of following what our
own will suggests, we must on the contrary em-
brace what is repugnant to it ; instead of being
stopped in our course by earthly things, we must,
by their means, ascend to the powerful hand of
their Creator. When a potter intends to make
some vessel, he breaks, kneads, and turns over and
over again the clay which he is going to use,
until it becomes soft. Thus our Divine Master,
Whose wisdom is so admirable in His operations,
moulds and breaks our will, until it no longer
offers any resistance to His holy will.'' Thus
does the Spirit of God act in those souls which
He wishes to make perfect ; for it is only to such
that the above extract applies. As for ordinary
souls.He does not mould them with so much
c ireand the potter also, when he designs to
:

make a rude and common kind of vessel, takes

much less pains in preparing the clay.
After being thus enlightened. Father Balthasar
applied himself more diligently than ever, to the
mortification of his will. He not only thwarted it

to make it do good, or prevent it from doing evil ;

but he persecuted it even in his good works, when

they hindered him from applying to what was
54 THE LIFE OF

more excellent. Instead of sacrificing, as for-

merly, the service of his neighbour to his relish

for prayer, which arose from self-love, more eager
for its own repose and consolation than for the
execution of the Divine will; he joyfully embraced
all privations for the good of others, being sure
thus todo what was more pleasing to God. One
day, when he was meditating on that passage
where the Apostle speaks of the enmity of so
many to the cross of Jesus Christ, (Philip, iii.

18,) he said to his good Master, I protest, 0

Lord, that from this moment I will seek my
satisfaction, not in my enjoyments, but in my
sacrifices ; not in the accomplishment of my
desires, but in the renunciation of all that is

pleasing to me ; not in health, the conveniences

of life, or even in the increase of my spiritual
riches, but solely in the execution of Thy Divine
will. The more Thou multipliest my privations,
the less doubt shall I feel of Thy love. I wish to
dry up the tears of Thy apostle, by behaving as a
friend of Thy cross. No, I repeat it, my conso-
lation shall no longer be to do what pleases me,
but what Thou Thyself pleasest. I prefer to
omit prayer, rather than devote to it time, which
would be abstracted from the accomplishment of
Thy Divine will.'' Thus did this generous soul
show himself prepared to renounce his consola-
tions, and his spiritual delights, whenever it

should be necessary, to please God. With equal

generosity he mortified his judgment, by sacri-

ficing his opinions, and his heart, by repressing

 FATHER BALTHASAR ALVAREZ. 55

all affection for creatures, that could in the least

cool the fervour of his love for Jesus Christ.
One of the fathers, who was intimate with him,
related, that having for several days noticed him to
be more than usually pensive, as if he were in
want of something, or suffering, asked him the
cause. I am endeavouring," answered Father
Balthasar, to work in myself so complete a de-
tachment, that I may live here as I should live in
the deserts of Africa, depending as little on things
or persons, as I should do in a state of complete
isolation.*' He attained this object, as we shall
see later, but only by mortification, both interior
and exterior. This virtue in him was so active,
that he seemed never to cease persecuting him-
self. It was so exacting, that he pitilessly refused

himself all that nature could desire, even in the

smallest things. A man who aims at perfection,

used he to say, should mortify himself in all

things, in imitation of the Spouse of the Canti-

cles,whose hands distilled the purest myrrh.
^^Manus meae stillaverunt myrrham.'* (Cant. v. 5.)
And, added he, when he has once reached this
complete mortification, he may say that all is
finished." ^'
Consummatum est." (St. John xix.
30.) He will have destroyed all obstacles to the
Divine will, and nothing will any longer oppose
his progress in sanctity.
In these words he described his own happy
state; for by means of continual and universal
mortification, he had succeeded in destroying
whatever could hinder his progress, in overcoming
56 THE LIFE OF

his passions, in acquiring great liberty of spirit, in

a word, in gaining so complete an empire over him-
self, that he was no longer subject to disquiet or
ill-humour. Never was he more calm, than when
it was necessary to reprove or correct others.
Instead of troubling him as formerly, his passions
were an assistance to him in fulfilling this duty,
according to his own avowal and he considered
;

it a miracle of the grace of God. Owing also to

his perfect mortification, his whole exterior was
most and edifying, and there was a kind
religious
of odour of sanctity about him, which all who ap-
proached him were sensible of. Levity and dissi-
pation could not hold their ground in his pres-
ence. Every one seemed naturally to become
composed and recollected before him. His mo-
desty was so great, and it exercised so much
influence over hearts, that he might have said
with holy Job: '^Luxvultus mei non cadebat in
terram." (xxix. 24.) His countenance was that of
a penitent, mindful of the presence of God. His
eyes were constantly moistened with tears. Never
did he lose his gravity : but instead of being bur-
densome, it was agreeable to every one, because it

had nothing of melancholy about it, even when

he had great reason to be sad. Several of his
brethren have testified, that his appearance was no
less edifying than his discourse, so that if their
fervour required reanimating, it was sufficient to
seek his company. He allowed himself nothing
that could cause him to blush, nothing that was
in the slightest degree unbecoming the gravity of
 FATHER BALTHASAR ALVAREZ. 57

a superior, so completely was he master of liis

movements and passions, an undeniable proof of

his perfect mortification.
Finally, as he had nothing so much at heart, as

to live united to God, by constant love and

familiarity with His Divine Majesty, we may
easily infer the ardour of his zeal, in renouncing
and mortifying himself in all things. Nothing,
indeed, is painful to love. Charity, the Holy
Ghost has said, is strong as death, its zeal is as
invincible as hell. " Fortis est ut mors dilectio,

dura sicut infernus semulatio.'* (Cant. viii. 6.)

All that hinders its union with God, must give

way and disappear. To reach its end, it gives all,

it suffers all, it is ready for every sacrifice.

Witness," said Father Balthasar, the example

of Sichem who was enamoured with Dina. He said
to her father and her brethren : *Let me be pleas-
ing in your sight, and I am ready for every
sacrifice. Make what claims you please, tell me
what gifts will be agreeable to you. Provided you
give me this girl in marriage I agree to every con-
dition.* Dina's brethren having required that he
should submit to the painful rite of circumcision,
this prince was circumcised with all his people.
See the power of profane love ; shall Divine love
be less powerful and less generous? No, cer-
tainly. He who, in earnest, desires to be united
with God, is ready to give Him for this end what-
ever He may require, esteeming that so precious
an alliance cannot be purchased too dearly. And
as God requires for this a spiritual circumcision,
58 THE LIFE OF

that is, the mortification of all his passions, and

of self-love with all its desires, he begins by
generously submitting to His will. In con-
sequence, he retrenches all superfluities in the use

of the faculties of his soul, and of his exterior

senses, looking upon this as nothing, compared
with the delightful union to which he aspires.
He also feels himself greatly honoured, by acquir-
ing in this state of absolute self-denial and abnega-
tion, a new feature of resemblance to Jesus Christ,
His apostles, and His disciples. One day, as he
was meditating on these words of St. John :

There stood by the cross the mother of Jesus,

and her sister, Mary of Cleophas, and Mary
Magdalen/* (St. John xix. 25,) God gave him
the thought that this was an exceedingly great
honour for them, which the Holy Ghost enabled
them to appreciate, consequently they drew as near
as possible to the cross. Thus, he said to him-
self, Jesus Christ is nailed His
to the cross.
mother and the holy women, who represent the
just, are near him, but His mother being the most
holy, is the nearest. Sinners alone are at a
distance from this cross, so that to them may
justly be applied these words of the Psalmist :

Longe a peccatoribus salus." Salvation is far

from sinners.'' Now, as I wish to be saved, I will

approach as near as I can to the cross by mortifi-
cation.
 FATHEB BALTHASAR ALVAREZ. 59

CHAPTEK V.

BALTHASAR MAKES THE THREE RELIGIOUS VOWS,

WHICH HE OBSERVED AFTERWARDS WITH PERFECT
FIDELITY.

After the two years* noviceship prescribed in the

Society, the novices are admitted to the three
vows of poverty, chastity, and obedience, and
though they are not solemn vows, yet those who
have made them are truly religious men, as Pope
Gregory XIII. has defined and declared. Bal-
thasar made them at Abula, in 1557, with as
much consolation as fervour, and on this occasion,
offered himself to God unreservedly and for ever ;

but as perfection does not consist in promises,

but in their fulfilment, we shall see with what
fidelity this Eeligious executed those he made.
The reader can imagine it beforehand, after
witnessing his perfect mortification. For, in the
opinion of St. Thomas, the end of the three
religious vows, is to remove the three chief
obstacles to evangelical perfection, the love of
sensual pleasures, honours, and riches, or as St.
John calls them, the concupiscence of the flesh,

the concupiscence of the eyes, and the pride of

life. It is not enough to renounce exterior things ;

to destroy these obstacles, we must tear them from

our hearts, and plant tbera the virtues of chastity,
60 THE LIFE OF

poverty, and obedience, which can only be done by

i^reat mortification. Let us examine how Father
Balthasar practised these exalted virtues.

1, —HIS CHASTITY.
There are, according to St. Bonaventure, three
degrees, by which perfection in this angelical
virtue is attained. The first is, an inviolable
resolution never to offend God mortally or venially
in this way, but at once to resist the temptations
that attack us, either by the flesh or the senses.
The second is, a subjection of the flesh to the
spirit which renders the assaults rare, and the
victory easy to those who do not wish to be con-
quered. The third supposes so complete an
empire over the contrary passion, that the revolts
of the senses are scarcely perceived, whence arises
so great a contempt for these things, that they
awake no desire in the inferior part of the soul,
so that when necessary they are spoken of or heard
with as much coldness, as if they were mud or
stones. This last degree can only be the fruit of
a special grace, but God grants it to some privi-
leged souls, and Balthasar was happy enough to
be of the number.
Must we then conclude that he did not merit
much by this virtue ? It would be a great mis-
take. The grace of which I speak, was not
granted him from his childhood, and he had to
watch and fight before he obtained it. A bold and
shameless young woman meeting him one day in
 FATHER BALTHASAR ALVAREZ. 61

the country, dared to solicit him to sin, as did

the wife of Potiphar the chaste Joseph on a similar
occasion. He had at once recourse to prayer, and
gained our Lord's favour so far, as to obtain not
only what he asked, preservation from sin, but
also what he did not ask, the conversion of this
sinner. Feeling himself divinely strengthened, he
spoke to her in so moving a manner, that,
bursting into tears, she resolved to confess and
change her life. Instead of priding himself on
this brilliant conquest, he became all the more
cautious, taking every possible precaution to
preserve the precious treasure of chastity, and
avoiding the least occasion that could endanger it.

I am constantly in fear on this point," he used

to say, and certainly not without reason ; for I
hold it as a certain truth, that a man in danger of
losing his purity, is in greater peril than if he
were suspended from the top of a tower by a slight
cord." Our Lord increased his fear, by the
knowledge He gave him of human misery, and of
his own frailty. Behold," He said to him one
day in prayer, the w^eakness of creatures !" and
he saw it as a most frightful abyss, the aspect of
which horrified him, and made him say 0 :

Balthasar, how canst thou be surprised at the

faults of others, and not take every possible
precaution to avoid them ?"
From this time he became more prudent than
ever. If a woman wished to speak to him alone
out of the holy tribunal, he refused to hear her.
If he was obliged to visit any one through charity.
 62 THE LIFE OF

his companion was required to sit by him. Those

pious women of whom he had the direction, he
dreaded more than others :
*^
Because/* he said,
spiritual love is apt to pass its limits, and easily
becomes carnal if we are not on our guard. Does
not the best wine make the strongest vinegar ?"
added he, the better to explain his thought. **Now,
this change works imperceptibly. At first nothing
is spoken of but what regards God, but very soon,
in these intimate communications, nature slips in,
their wills insensibly draw near to each other, and
in the end contract so strong an alliance that it

seems inseparable. Is it necessary to keep at a

distance from God, in order to continue this
affectionate intercourse? They resolve to do it,

but not without some difficulty ;

nevertheless, they
forsake their good Master, for fear of causing
mutual ojBfence, for they believe that in acting
otherwise, they would fail to observe the laws of
that friendship which unites them. Then the
devil comes in, increases the flame, throws a veil
over their eyes, and ends by making them fall into
the snare he has laid for them." Not content with
avoiding external occasions, this wise father
always kept himself on his guard, neglecting no
precaution to avoid being surprised by this
dangerous enemy. Even when he was alone, he
allowed himself no posture, no movement which
did not correspond with the strictest modesty.
He was especially careful in practising it on rising
and going to bed. He consulted it in choosing
the best positions for escaping the machinations of
 FATHER BALTHASAR ALVAREZ. 63

the tempter, " The method of lying down to

rest/' he said sometimes to his novices, **is not a
trifling matter. A Rehgious should be so by
night as well as by day, therfore his exterior
should be always modest. If the desire of morti-
fication is not entirely absent from his heart, he
will cheerfully endure the excess of heat, or the
inconvenience of an uncomfortable position. If
the heat of the summer makes him disregard
decency, how will he preserve it when he shall be
attacked by fever ? Now, indeed, he is alone, but
in that case his brethren would visit him, and their
presence would make it more serious. Modesty
is well worth the trouble to which we put ourselves
for her sake, and when in health, we must prepare
ourselves to practise it in sickness.''

2. —HIS POVERTY.
This holy virtue was always extremely dear to
him, as he had nothing so much at heart as to
imitate, in all things, the life of Jesus Christ.
Besides, he was convinced that evangelical poverty
is in religion a substantial virtue, and he used to
say, on this subject : **Let us be careful not to be
deceived, in judging of ourselves from symptoms
which cannot be relied on. The characteristic
mark of a good Eeligious is not found in pious
sentiments, nor in lights, nor in spiritual consola-
tions, but in the satisfaction with which he swal-
lows the bitter cup of holy poverty. He ought,
then, to have an affection for this virtue, and it
64 THE LIFE OF

would be well for liim to examine his interior dis-

positions on this point. Besides, this examen ia

not difficult; a heart certainly loves poverty when

it loves its companions, I mean, hunger, thirst,
cold, privations, and contempt. If it be not so,
the love of poverty is only a delusion. He is not
a true lover of poverty who runs to food when he
is hungry, or to water when he is thirsty, as
eagerly as animals do in the same circumstances.
He does not truly love poverty, who is ashamed to
wear ill-made, coarse, or old clothes. He does
not love poverty, who cannot bear to be in want of
anything. And if, after this, he wishes to be
considered a good Keligious, he deceives himself
strangely." Such was the servant of God's idea
of the practice of poverty. In accordance with it,

he chose for himself the least agreeable food, the

oldest garments, and the most inconvenient room.
It was even remarked, that in celebrating the holy
sacrifice, he took the poorest vestments, and some
one having asked him the reason, he replied, that
vanity and curiosity might easily seek gratification
in a contrary choice.
Far from dreading privations, even in necessa-
ries, he sincerely loved and desired them, and
he never asked for anything. And further, he
often refused gifts from wealthy persons, in order
to feel the privations of poverty, as well as to pre-
serve his liberty, which those cannot always do
who are eager for presents. It is true, that as
St. Jerome has remarked, secular persons
seem hurt by the refusal of their gifts, but in their
 FATHER BALTHASAR ALVAREZ. 65

hearts they cannot avoid greatly esteeming those

who act thus, and praising their love of poverty.

Never would this pious father wear a new habit.

He would only take it after another Religious had
worn it for a certain time* If new shoes were
given him, he cleverly passed them on to one of his
brethren, and tookthem back when they had lost
theirnew appearance. Instead of asking for blank
paper to write down his important exhortations,
he wrote them on the covers of letters, to practise
holy poverty. Some one having one day asked
him why he did not keep a Concordance in his^
room? ''I prefer," he replied, **to take a few
steps to the library, when I wish to refer to it it ;

is another sacrifice made to poverty.'* He had no

other seat than a stool, and when any distin-
guished personage came to see him, he offered it to
him, playfully saying, ''This is a very poor throne
for your occupation, who have at home so many
magnificent seats, but, as you are aware, that you
are in the house of the poor, you will kindly excuse
it." The poverty of his room edified his visitors

much more than abundant and comfortable furni-

ture would have done. While he was at Métine,
a chair, covered with silk, having been sent to him
as an alms, he accepted it, saying he would give
it the most honourable place in the house, there-
upon he carried it to the kitchen, where it re-
mained until it was worn out; his intention in
this was to teach the novices, who were sent by
turns to help the cook, that religious customs
should be quite opposed to those of the world, and
66 THE LIFE OF

that what is there esteemed, is, in fact, only

worthy of contempt. He had a kind of horror of
valuable things, even though they might be holy,
such as beautiful pictures, carved reliquaries, and
choice rosaries. He gave, as a reason, that the
hearts of religious persons are too much attached
to these things, and they feel a difficulty in part-
ing with them when the superior thinks it proper.
Consequently, he refused all such presents, and if

itwas objected that he might give them away to

his Keligious, he replied, that they, like himself,
ought to seek their consolation in God alone.
He sometimes said to them, They who, out
of love for poverty, voluntarily deprive themselves
of what is agreeable, soon experience the truth of
those words of the Koyal Prophet :
*
My soul
refused to be comforted ; I remembered God, and I
was delighted.* '
Renuit consolari anima mea,
memor, fui Dei, et delectatus sum.* On the con-
trary, theywho seek their own ease have nothing
which leads them to think of God, and choose His
delightful consolations. The lovo of God and
confidence in His providence,'' he added, make
up sufficiently for the privations of poverty.
Nothing is wanting to a^ man that loves God I do ;

not mean by this, he possesses wealth, but in

reality he does not want it; for if he have no wish
for anything contained in the shops of merchants,
everything sold by them is to him a superfluity.
If you love God in reality, your heart becomes
detached from all things else; and hungering after
Him alone, you can feel only çontempt for the
 FATHER BALTHASAR ALVAREZ. 67

bonds of this world ; but do not on this account

fear that you will want what is necessary. Could
this good Father refuse a piece of bread or a
garment to him who seeks after Him alone ?
*
Seek first/ He says, '
the kingdom of God and
His justice, and all the rest shall be added to
you.' *
Quserite primum regnum Dei, et justitiam
ejus, et hoc omnia adjicientur vobis.' He who
knows the Heart of God, His wisdom and His
power, has no solicitude of this kind. Since He
requires hearts detached from earthly things, and
intent on His service alone, He will, without
doubt, provide for their temporal wants. Let us
limit our desires to His fear and His love. The
prophet has said, *
Nothing is wanting to them
that fear Him.' * Non est inopia timentibus
eum.' " (Ps. xxxiii. 10.)

3. —HIS OBEDIENCE.
Full of esteem for this great virtue, he used to
say, that it is the direct road to God; that in
this blessed path, there can be no doubt or uncer-
tainty; that it is a certain guide in all cases where
sin does not manifestly appear; that religious
persons may, with all confidence, follow the
direction of their superiors, and leave to them the
care of their souls, well convinced that it is God
who guides them when they obey authority.
Some one may object," he would say, " that it
may happen that he who commands, possesses less
ability and experience than those who obey ? Far
from denying it, I confess that it frequently hap-
Ç8 THE LIFE Oî*

pens; but what argument is that against obedi-

ence ? The safety of this way is derived neither
from the wisdom, goodness, nor prudence of
superiors, but solely from the orderand direction
of our Lord Jesus Christ, in the same manner as
His presence in the Blessed Eucharist depends on
His institution, not on the holiness and virtue of
the priests who consecrate.'*
**When His love," he would continue, *Med
you into religion. He knew very well, that you
would occasionally meet with superiors of little

virtue and experience, nevertheless, He wished

you to be submissive to them for His love. This
can never be in any way injurious to you, for He
knows how to make use of their ignorance for
your spiritual profit, which depends on the efficacy
He has been pleased to give to obedience. When,
therefore, a Religious is not equally obedient to all
his superiors, whoever they may be, his obedience
is to be suspected, as would be the faith of that
person, who would venerate a crucifix of gold, but
not a wooden one, for the object of his adoration,
Jesus Christ, is the same in one as in the other."
Hence he drew the conclusion, that obedience is
one of the greatest blessings of the religious life,

as it is from obedience that the highest virtues

proceed. ^^For this reason," he said, ''when a
Soul begins to understand the government of God,
she esteems nothing so much as obedience,
through which she receives so much honour, and
so many spiritual blessings, and which she feels

to be the means of her progress in perfection.-

 FATHER BALTHASAR ALVAREZ. 69

She says then, to herself, with as much joy as the

Eoyal Prophet, *
The Lord rules me, and nothing
shall be wanting to me. He hath placed me in a
place of pastures. He hath brought me up on the
waters of refreshment.' (Ps. xxii. 1.) Dominus
regit me, et nihil mihi deerit ; in loco pascuse ibi
me collocavit ;
super aquam refectionis educavit
me."
With so high an idea of obedience, an idea
which he had conceived in the beginning of his
noviciate, it is no wonder that this virtue was
always so dear to him, and was practised by him
so perfectly. After the example of the ancient
fathers, he was seen to leave a letter half formed
to go whither obedience called him, saying that it
would be great rudeness not to answer the call of

God immediately. During the different terms of

his office as superior, he was always the first to

arrive at the place to which all were summoned, for

the ordinary actions of obedience. When he was
travelling, no one could be more submissive than
he, to the superior of the college where he hap-
pened to be. Thus, for instance, when he wished
to celebrate mass in another church instead of
that of the college where he was staying, he asked
this permission of the father rector, who thought
it proper to refuse him. Balthasar retired at once,
without insisting further, and said Mass in the
church of the house. He used to say, '^That^
those who live under obedience may enjoy, if they
wish, a great privilege not possessed by people in
the world, that of having no solicitude, either
70 THE LIFE OF

about what they should do, or the time and

manner of doing it. It may very often hap-
pen that a religious person is troubled with
thoughts of this kind, but he has at hand an easy
remedy ; he has only to say to himself, What is
*

the use of all these idle thoughts ? What com-

fort would it be to know what God intends to do
with thee in future, or why trouble thyself about
the food and clothing necessary for thy body?
Has not God undertaken these cares in calling
thee to His service ? Do not lose the advantages
of thy happy position. Do thy duty, and the
"
divine goodness will take care of the rest.'
The following reflections on this subject were
found in his journal : When the family of
Tobias manifested their astonishment that the
Angel Eaphael should condescend to render them
the lowest services, he made them this answer :

^
When I was with you I was with you by the will
of God.' *Cum essem vobiscum, per voluntatem
Dei eram.' (Tob. xii. 18.) I conclude from these
words, that there are no low employments in the
house of God; and am I not too happy that this
good Master deigns to make use of me in the
most abject occupations ? If He should even
employ me in making bricks, I should still say
that I did not deserve this honour ; for it is one
to render Him the smallest service. On this ac-
count obedience is so dear to me, that there is no
office so base in the eyes of the flesh, that I am
not ready to undertake, were it even necessary to
sacrifice all consolation. When a master engages
 FATHEB BALTHASAR ALVAREZ, 71

a servant, he contracts the obligation of recog-

nizing his services. Can there be any honour
better adapted to satisfy a soul than the use God
makes of her services, and the obhgation He
contracts towards her ? Obedience/' he adds,
" gives a value to all our works. To prepare
vegetables, or wash dishes, by the order of supe-
riors, is a much more noble employment than to

preach when God does not send us and there is :

more merit in remaining hidden through obe-

dience, than in doing great things through our
own will.*'
" A Eeligious," he said, ^'
ought not to be
anxious about what he shall do to-morrow. If
the Devil should address this question to me, the
answer is easy. I shall do what I am told. My
duty is to please and satisfy God ; if that be my
object, I am assuredly a faithful servant. Com-
mand, 0 Lord," he exclaimed, '^what Thou wili-

est. Dispose of me as Thou pleasest ; inflict any

kind of torture on my body ; all is the same to
me that comes from Thy holy will. Should it be
required of me to please Thee, to spend my life

in traversing the world, I am ready at once to

depart, and to pursue my course without ceasing."
I will here remark that travelling was the thing
to which he had the most repugnance, both on
account of the weakness of his constitution, and
his fear of losing his recollection. Nevertheless, he
set off when his superiors required
it, without re-

mark, and regardless of his repugnances. Changes

of place or ofiB.ce found him equally submissive.
72 THE LIFE OF

arid gave him heartfelt pleasure when they caused

him to go a step lower. Thus, when
for instance,

he was transferred from the rectorship of Sala-

manca to that of the little town of Villa Garcia,
he went joyfully to his new abode, desiring to
spend there the rest of his days. religious
man," he said on this occasion, should be
always satisfied with the destination of obedience,
and should meditate, as he goes to it, on the
words of the angel to St. Joseph :
*
Go into
Egypt, and remain there until I shall tell thee.'

Fuge in -3Egyptum, et esto ibi usquedum dicam

tibi.''

He never became discouraged in the difficult

undertakings entrusted to him by obedience;

though he believed himself destitute of the neces-
sary talents to ensure success. religious
man,'* he said, placed by the hand of God may
count upon His assistance, and may be sure that his
employment will be advantageous to him. If He
gives him a load that is beyond his strength, He
takes it upon Himself, for He is obliged to supply
for the incapacity of His servant. Should He,
for instance, command an ignorant man to teach>

He puts Himself under the necessity of instruct-

ing him. Should He employ in preaching a man
who does not know how to speak. He obliges
Himself to inspire him with what he ought to say
to his hearers. For this reason, 0 Lord, far
from fearing that Thou mayest impose upon me
some duty that is beyond my strength, I desire it^
on the contrary, that I may have Thee for thef
 FATHER BALTHASAR ALVARKZ, 73

companion of my labours. Therefore, if my supe-

rior command me to go into the pulpit to preach
to a numerous auditory without preparation, I
shall quietly obey, in the certain confidence that
Thou wilt assist me, in the manner best pleasing
to Thee.'* When a Eeligious is promoted by his
superior to a difficult ofiice, he may object his
incapacity, saying that he has not the self-posses-
sion, the learning, prudence, or any other quality
necessary ; but if the superior insist, he must
obey without uneasiness, God will do for him
what He has done for so many others. Had Saul
and David what was requisite for guiding a great
nation? or Josue for filling the place of Mosesi
Joseph for fulfilling the trust of Pharaoh, the
prophets for accomplishing their important mis-
sion, and the apostles for converting the world ?
No, certainly ; but He who sent them furnished
them with the means of succeeding in their un-
dertakings.'*
He who obeys,*' continued he, " may be tran-
quil in the midst of dangers; there is no safeguard
more certain than Insomuch that a
obedience.
religious man, sent in pursuit of abandoned
women, to gain them to Jesus Christ, and going
solely through obedience, would have none but
chaste thoughts, as if he were an angel of God;
but remaining in his room through his own will,

his mind may perhaps be assaulted by the most

impure ideas. In fact," he said, I cannot think
how any one can believe himself safe in refusing
to do the will of God. What safety can there be
74 THE LIFE OF

where God is not? * Without Him,' says St.

Bernard, hope for no good with Him fear no
*
;

evil.' " It had often happened to him to think

at the first glance, that the reverse of what he

was commanded would be the most expedient ;
but in the execution he had no difficulty in per-

ceiving that the judgment of his superiors was

better than his own. Enlightened by this ex-
perience, he considered obedience the counsel and
the dispensation of God. Hence he concluded
that a judgment which does not yield to autho-
rity is a mistaken judgment. *^When a subject,"
he said, cannot easily perceive the wisdom of
the order given him by his superior, these words
of the Apostle may be cited to him :
*
The just
man lives by faith*' Justus ex fide vivit." (Eom.
i. 17.) He may be told also that an order which
is not understood is a mystery of faith, that ren-
ders obedience much more meritorious.
His Provincial gave him great pleasure one
day, by telling him his own sentiments with re-

gard to this noble virtue, so dear to our pious

father. ^'
When the Father- General sends me on
my rounds with precise orders to carry out, it

seems as if heaven opened to my me, and heart

bounds with joy but when he tells me to consider
;

what it will be best to do, this latitude causes me

great anxiety."
Our holy father in his works of obedience,
seemed to feel the hand of God putting him in
motion and directing him, which made him quite
easy about the consequences. He had some re-
 FATHER BALTHASAR ALVAREZ. 75

markable sayings on this point, which I must not

withhold from my readers. I can only belong
to Thee, 0 Lord, by ceasing entirely to belong to
myself. Our Lord has bound Himself by oath
to make him increase who is faithful in obedience.
Is it not of the obedient Abraham that it is said
in the Book of Ecclesiastes No one has been
:
*

like him in glory he has faithfully kept the law

;

of the Most High. Therefore God has bound

Himself by oath to multiply his posterity like the
sand on the earth'? (Eccl. xliv.) What do we
risk when we sacrifice our consolations, and em-
brace the cross for the sake of obedience ? This
generosity can have no other effect, than to in-
crease our merit. Obedience is a continual cross;
it is a sword that immolates our natural satisfac-
tions ; it is a mine of gold, a fountain of life ; it

is not then a small thing to be perfect in obe-

dience, nor a trifling evil to practise it negligently.
As a religious man has nothing else to do from
morning till night, either his merit is great, or
his loss immense. God Himself is the superior
of obedient souls. 0 let Thy voice, my God,
sound in my ears. I love the accents of obe-
dience, they make my heart abound in consola-
tion.'* Such were the sentiments of the father
on this great virtue. We shall, however, have to
return to them when we speak of his conformity
to the will of God.
7S THE LTFE OF

CHAPTER VL
HIS ELEVATION TO THE PRIESTHOOD —HIS FERVOUR
IN CELEBRATING MASS, AND RECITING THE DIVINE
OFFICE.

The Superiors of young Balthasar, seeing"

the progress he had made in virtue, and his

qualifications for labouring in the salvation of
souls, caused him to be promoted to the priest-
hood, as soon as he had completed his studies. .

From that time his fervour was unbounded, and

Almighty God admitted him to the most intimate
familiarity. Profoundly penetrated with the im-
portance of his duties, he performed them with
admirable fervour. It was most edifying to see

how carefully he recited his office. I do not think

it possible to fulfil this obligation more perfectly.

Notwithstanding the number of his occupations,

he divided the seven canonical hours, and
recited them a^s deliberately, and with as much
tranquillity as if he had nothing else to do. He
chose a solitary place to be more recollected, and
he was never seen to perform this duty walking in
the corridors, nor in public places, where exterior
objects might distract him. He usually fulfilled
this pious duty kneeling in the middle of his
room. When his infirmities obliged him to sit,
he did so, but used a mere stool without any
 FATHER BALTHASAB ALVAREZ^ 77

support, and sat with his head uncovered, knowing

well that outward reverence is a great help to
devotion. In order to stir it up more effectually, he
often said to himself: The angels should be my
models, as I do on earth what the blessed do in
heaven. Now, how do they behave in the presence
of God With what dispositions do they cele-
?
brate His praises? with great purity of conscience
and profound respect. What a disgrace it would
be to me, if, destitute as I am of their angelica
purity, I should not at least imitate their deep
reverence !"

He did not like to perform this duty in common,

because he wished to take what time he pleased in
reciting it, to relish better the sentiments God
gave him, and because he disliked that others
should witness his consolations and delights.
But it was easy to judge of the lights God gave
him in this holy exercise, from the frequent use
made by him of the Psalms in his exhortations,
and by the depth of meaning which he discovered,
in these invaluable songs of praise. This pro-
ceeded from his attention to every word, and his
care in considering and studying it. From the
beginning to the end of his office, he never lost
this actual and devout attention. It would be
difficult, for instance, to describe the devotion with
which he made the sign of the cross, and pro-
i;iounced the names of the Three Adorable Per-
sons. God granted him grace to feel that They
blessed him, when he named Them with so deep a
feeling of love.
78 THE LIFE OF

His fervour was still more admirable in the

celebration of the holy mysteries, for which he
made the most careful preparation. First, he
neglected nothing to bring thither great purity of
conscience, examining himself several times a day,
and confessing frequently the faults he believed he
had committed. He never failed to devote a cer-
tain time to recollection, before he went to the
altar. No occupation, no hindrance prevented
him from offering daily this august sacrifice ; it

was his pious custom even when travelling, though

for this he was obliged sometimes to go without

food, to expose himself to great inconvenience,

and even occasionally to great dangers, as had
happened to him in traversing the heretical
provinces of France, in going from Spain to Rome,
or from Rome to Spain. He said mass with so
much tranquillity and devotion, that those present
were greatly edified. One of our Religious told
me, that he owed his joining the Society, to the
edification the pious father had given him, in
officiating during one Holy Week. Though I
was then a secular," he said to me, ^^I was so
touched with his modesty and piety, that I re-
solved to leave the world, and enter an Order
which knew how to form such servants of God.*'
Another person enlightened from heaven, (St,
Teresa), assisting one day at his mass, saw a
diadem of remarkable splendour on his head,
during the whole time, a certain sign of the
fervour with which he was offering the holy
Sacrifice. When Almighty God favoured him with
 FATHER BALTHASAR ALVAREZ. 79

extraordinary devotion, which frequently happened,

he retired to a domestic chapel, where there was
no beholder but his server, in order to enjoy more
at length the sweetness of the Divine visit. In
Lis necessities and temptations, in complicated
and difficult affairs, his great resource was the
holy Mass, in which he found the instruction, light
and consolation which he needed. It was
rumoured among the Religious of the province,
that the angel-guardians of the souls whom he
directed, appeared to him sometimes at the altar,

to reveal to him their defects, and point out the

remedies. One who was very
of the fathers
intimate with him, having one day asked him if
it were true, the holy man blushed, and made no

reply. His silence was justly considered to be

an answer in the affirmative, for if it had not been
so, there is not the slightest doubt that his
humility would have ulade him at once deny it.

St. Teresa shared the common belief in this

matter, as w^e shall see in the eleventh chapter of
this work. For my part, I see nothing very
surprising in it ;
for, if, according to the general
opinion of doctors, the angels are present at this
august Sacrifice, what joy must they not feel in
seeing it so worthily celebrated ? This explains
their familiarity with this excellent priest. They
loved him for his lively faith and tender piety, and
as love communicative, they conversed with him
is

and enlightened him regarding things, which, for

the glory of God, he desired to know. We see in
bis journal that he had a particular devotion to
80 THE LIFE OF

ifhe angels, and especially for the one who assisted

him at the holy altar had not this devotion, then,
:

its origin in the communications of which I

speak ?
After the holy Sacrifice, the pious father con-
tinued for half an hour in profound recollection,
thanking God for this great benefit, with all the
devotion in his power. was at that time
It
principally, that God communicated to him His
secrets, and bestowed upon him great spiritual
lights. I will here cite some examples taken from
his journal.
To day, (the feast of the Epiphany) after cele-
brating holy Mass, remembering the happiness of
the Magi at the feet of the infant Jesus, I desired
to enjoy the same fervour, when the voice of God
made me this interior answer :
*
The Magi
adored Him out of themselves, but thou bearest
Him in thy heart.' I then perceived that my
happiness, and that of other priests who offer the
holy Sacrifice, is superior to that of the Magi,
consequently I have nothing to envy them.'*
Almighty God wishing to make known to him the
reasons, that keep men at a distance from the holy
table and the altar, gave him this interior light :

It is surprising that there should be any rich,

powerful, or learned men that seek God. Yes, it

is truly wonderful and astonishing. If you ask

Me why, I answer, because it is necessary that the
idols fixed up in their hearts should be overturned,
before they can worthily receive the holy ark.
^hen I say the idols must be laid low, I m„eaii
 FATHER BALTHASAR ALVAREZ. 81

that honour must fall in the noble, pleasures in

the rich, and pride in the learned.' Now these are
things they love, and rather than sacrifice them,
they prefer to bid adieu to the Ark of God, like the
PhiHstines, who said :
*
Let not the Ark of the
Lord remain longer in our land, for it is a source
of misfortunes to us.' If, then, we behold the
powerful, rich, and learned absenting themselves
from the Ark of the New Law, which is the Holy
Eucharist, or receiving it with so little profit, the
reason is evident ;
they wish to keep the idol of
Dagon on the altar of their heart, that is, they
will not sacrifice the creature, of which they make
their idol. However, if this idol be not over-
thrown, if the sword of mortification do not cut oif
its head, hands, and feet, so that it can no longer
speak, think, and act in its ordinary manner, the
Ark of God will not work in these hearts, the
wonderful deeds of its mercy ; on the contrary, it

will punish them by abandoning them to aridity,

darkness, and hardness of heart, until they amend
or give up Communion. For, this sacrament
works differently in those who receive it, according
to the diversity of dispositions. It hardens some,
and softens others, as the sun melts wax and
hardens mud.
Again, our Lord gave His devout servant the
following light: ^*If the life of the soul is extended
to the body to which it is united, so that all the
members share therein, even to the least, as the
nails and the hair ; how much more is the life of
Jesus Christ communicated to the souls that
6
82 THE LIFE OF

receive Him at the eucharistie table ? Is not this

what He desired us to understand by these words :

*As the living Father hath sent Me, and I Hve

by the Father, so he that eateth Me, the same
shall live by Me.' ^ Sicut misifc me vivens Pater, et
ego vivo propter Patrem; et qui manducat me, et
ipse vivet propter me.' (St. John, vi. 58.) The
soul may then say, on quitting the holy table :

*
Thy life, 0 Lord, will suffice for us both, as
well as Thy sanctity. Thy power, and Thy riches.
If a little leaven changes the taste of the whole
mass, and makes it ferment, what change canst
Thou not work in a heart that receives Thee and
gives itself to Thee. Nevertheless, there are souls
that communicate without relish, and without
softening the hardness of their hearts, but it is

their own fault. God does not suffice them ; in-

stead of being satisfied with so precious a gift,
they cast a longing glance after tears and tender
affections, they forget their divine guest, and are
taken up with themselves ;
now, God will never

satisfy their desires. He who is not contented

with the highest gifts, is unworthy to receive a
lesser. If these deluded souls reply, that in
desiring tenderness and tears, their intention is to
be more pleasing to God, He will answer them,
that it is great ignorance to wish to please God
otherwise than as He wills; that the best thing to
be done in such a case, is to arm oneself with
patience, and leave to God the ways and means.
When God comes to a soul. He does not leave
behind in heaven, or in the tabernacle, His riches
 FATHER BALTHASAR ALVAREZ. 83

and power, His sweetness and consolations ; He

does not come with His hands empty, but filled

with graces. Whoever possesses Him, possesses

all thitfgs along with Him. Is it not then clear,
that the safest and shortest way of obtaining the
possession oî all goods, is to desire Him alone,
without thinking of anything else ? Eater on this

path, and you will soon say with the Royal

Prophet :
^
He hath filled the empty and satisfied
the hungry.' " (Ps. cvi..9.-) This holy man received
many other lights which I shall not now mention,
but speak of them more appropriately later. I
will only add now, some admonitions- which may
be very useful to priests, and to all communicants

in general. Well convinced that all might, if

they pleased, enjoy the wonderful favours and
spiritual delights, with which God loaded him in
his thanksgivings, he exhorted them not to lose
such great blessings. I seem,'* he said to them,
to hear Jesus Christ giving you the warning He
gave one day to His apostles :
*
You will not
have Me always with you. Me autem non semper
habebitis.' (St. John, xii. 8.) Yes, this is; what. He
says to each of you after communion. It is only
necessary to understand the meaning of those
words, which is, '
I am actually present in the
midst of your heart, and I am come to give you
the opportunity of carrying on with Me a holy and
useful commerce. But, as you know, I shall not
always remain with you. My presence is attached
to the subsistence of the sacramental species. In
a few moments they will be destroyed, and I shall
84 THE LIFE OF

then retire. Profit, then, of this short visit, to

negotiate with Me, and enrich yourselves with the
blessings I wish to heap upon you.' The servant
of God added these few words to this touching ex-
hortation : *'He who communicates, should en-
deavour to lose none of that precious time, when
the Divine Majesty dwells within him. I will
show you how it may be spent holily. First of
all, we must reflect on the presence of God, and

adore Him with the deepest possible respect.

Then we must acknowledge ourselves unworthy to
behold His divine face, and humbly ask His bless-
ing ; we must then listen attentively to the interior

voice by which He deigns to speak to the soul, to

profit He gives, and to follow His
by the lights
counsels. There are two defects in particular
against which communicants should be on their
guard ; too short thanksgivings, and too much
reading or meditation. Those who are guilty of
the first fault, are very blind to their own interest,
not to speak of their ingratitude and rudeness.
God comes to visit them with His hands full of
graces, and they leave Him to run after their plea-
sures or business. Can we conceive such folly ?
Every one who has a true love for his soul, instead
of shortening his thanksgiving after communion,
prolongs it as much as he can, according to the
counsel of Ecclesiasticus, xiv. 16 *Lose not the
:

. benefit of the good day, nor any part of the blessing

God gives thee.' * Non defrauderis à die bono,

et particula boni non te prsetereat.'

^'
The second defect, thongh less hateful, is no
 JPATHKR BAJiTHASAR ALVAREZ. 85

less injurious. Beading, meditations, and long

prayers, have doubtless their utility, but they are
misplaced during the time devoted to thanks-
giving. These exercises, in fact, are supplica-
tions that we send forth to God, to beg Him to
come into our hearts now is it the time to call
;

upon Him, and entreat Him, when we are actually

in the enjoyment of His presence ? Besides, what
can books or meditations teach us, that is not taught
much better by Jesus Christ Himself present?
What sweetness and consolation can such means
procure, thatwe do not find much more abundantly
in communion ? If the reading of good books be
a help to holiness, certainly, familiarity with the
thrice Holy God is a much more efficacious aid.

Reading up our heart towards Him, but

raises
our pious affections, such as we should have in
our thanksgiving, di*aw down His towards us. He
speaks to us in books, we speak to Him in holy
prayer.
0 Lord, he is very sick who is fatigued by
Thy visits ; that soul is very near a fall, that does
not find her joy and satisfaction in thee. Where,
in fact, shall she find it, if God does not suffice to
satisfy her ?Where shall she find the zeal and
devotedness Thou meritest, if Thy loving visit
cannot inspire her with these virtues ? Thou
honourest her by descending into her house, and
Thou comest to bestow on her all sorts of goods ;

what ought not to be her gratitude? But if Thy

conversation be burdensome to her, if she leave
 THE LIFE OF

Thee to run elsewhere, it is clear that her heart is

fixedupon something different from Thee.**

Thus did this servant of God endeavour to in-
duce priests and laymen, to profit hotter by the
presence of Jesus Christ in their hearts, after
mass or communion. May his exhortations reach
the hearts of all, who neglect or misemploy so
culpably the holy exercise of thanksgiving.
This holy man also gave proof of his tender
devotion to this august sacrament in this way,
that when he was before it, nothing was capable of
distracting him. His ey€s were so fixed on the
tabernacle, that one wou?ld have said, he saw
Jesus Christ visibly present. Let us try to explain
this mystery. The apostles, who were present
at the Ascension of their dear Master, followed
Him with their eyes, till a cloud received Him out
of their sight. They saw Him no longer, yet they
still looked after Him, and seemed still to see
Him, so strongly was His image imprinted on
their minds, by contemplating Him. Our holy
father was also often favoured with the light of
contemplation, and the impression it left behind
was so deep, that he still seemed to see his God
notwithstanding the veil of the Sacrament. Need
w^e then be astonished, if he could not turn away
his eyes from the holy tabernacle ? Through his
lively faith and tender love, he made frequent visits
to his beloved Saviour, remaining several hours in
prayer :at His feet, and sometimes whole nights.
He would have desired never to leave Him, to
make amends for the solitude in which His chil-
 FATHER BALTHASAR ALVAREZ. 87

dren leave Him, to their shame, and the injury of

their spiritual interests. In his opinion, one of
the greatest favours granted to religious persons,
is to possess in their houses this Adorable Sacra-
ment, which enables them to visit It at any hour
by day or night, which cannot be done by secuhir
persons. We read in his journal, that one morn-
ing, after visiting, according to custom, all the
rooms of the college where he was rector, to satisfy

himself that the Keligious were employed in prayer,

he returned to his own apartment, filled with con-
solation,and for this reason. As he passed before
the church in which Jesus Christ was present, it

occurred to him that his college resembled the

cénacle where the apostles were ail met together,
when their risen Master came to console them by
His visit. The doors were shut, as the Gospel
remarks, which did not, however, prevent Him
from entering, and He said to them: Peace be
to you.** Well,** said the pious rector, I see
here precisely the same miracle. The doors of the
house are shut, and the disciples within, and
Jesus Christ present in His tabernacle, in the
midst of them, grants them peace, uniting them
all in the sweet bond of charity.** His devotion
towards the Blessed Eucharist was greatly in-
creased, by his intimacy with persons of eminent
sanctity, of whom we shall speak hereafter, and
who had a special attraction towards this Sacra-
ment. That may be explained in some degree
naturally, as it is the custom of friends to com-

municate their pleasures to each other. We have

88 THE LIFE OF

every day a proof of this in Imman friendship. If

one has something particularly good in the way of
food, he does not fail to ask his friend to partake
of it with him, and spiritual friends follow the
same instincts, if I may so speak. Was not this
the thought of St. John in the Apocalypse, where
lie says : *^If the Holy Ghost, or the Church, His
Spouse, inspires you with an important truth, or a
useful counsel, let him who hears say to his
friend, *
Come and share this light with me.' ^Et
qui audit, dicat : Veni.' (Apoc. xxii, 17.)

CHAPTER VII.

FATHER BALTHASAR BEGINS TO LABOUR FOR THE

—
SALVATION OF SOULS. GOD TEACHES HIM HOW TO
EXERCISE HIS ZEAL, AND MAKE HIMSELF OF USE
TO OTHERS, WITHOUT DETRIMENT TO HIS OWN
PERFECTION.

The Society having but few labourers at its

commencement, and seeing an immense field be-

fore it, ceased not to implore the Master of the

harvest, to give it members, capable of labouring
therein with fruit. Desires so ardent and so pure
could not be ineffectual. Able and zealous work-
men were granted it, and among them Father
Balthasar Alvarez. He quickly gave proofs of his
zeal ; for scarcely was he raised to the dignity of
the priesthood, than he began to labour for the
 FATHER BALTHASAR ALVAREZ. 89

salvation of souls. His first ministry was that of

confessor, which he fulfilled with as much wisdom
as success. No small merit at his age, when we
consider, moreover, that this care for others was
in no way injurious to his own perfection. Tho
confessional is not without its dangers for young
priests, who usually give themselves up to this
work of zeal so completely, as to forget their own
interests. How many may say of their com-
mencement what the Sporfse in the Canticle said
of his They placed me in the vineyard to take
:

care of the vines, and I have neglected my own."

''Posuerunt me custodem in vineis, vineam meam
non custodivi.'* (Cant. i. 2.) Let us see how this
is done. Too great solicitude for the souls en-
trusted to them, distracts them from the attention
due to themselves, dissipates their mind, and
dries up their heart :then pride comes in, if their
work be successful, and the wind of presumption
and vanity carries them away. Should it not
succeed, they fall into sadness or pusillanimity,
or become impatient and disgusted. This is not
the case with confessors, who have long laboured
at their own perfection ; they do not meet with
the same dangers in this useful ministry. And
was it not to teach us this truth, that Jesus
Christ, Who possessed all wisdom from the first
moment of His existence, waited until the age of
thirty years before He laboured in the salvation of
souls ?
But in this happy beginning of the Society, the
grace of vocation w^as so full, and the fervour so
90 THE LIFE OF

great, that it supplied for the number of years.

Then, as in the Primitive Church, and the begin-
ning of other religious Orders, even novices were
seen, employed by God Himself in the work of con-
verting sinners, and fulfilling perfectly this diffi-

cult and important ministry. This was the case

with Father Balthasar, as soon as his studies
were completed. His fervour rendering him fit
for all kinds of work, it pleased God to employ
him as an instrument in the great afiair of the
salvation of mankind, and for thisHe gave him
zeal, prudence and ability. But what was most
admirable in him, was, that he occupied himself
with others, without forgetting himself; that in
this employment, he lost nothing of what he had
acquired, and it did not hinder in the least his
progress in perfection. I will my further : God
made use of this ministry, to communicate to him
a greater degree of spiritual wisdom, by three won-
derful and hidden means, which Divine Providence
usually employs for this purpose* I think it may
be of use to point them out.
In the first place. Almighty God so disposed
events, that in all the places to which Balthasar
was sent, he had the charge of confessing, or
directing some persons of eminent sanctity, and
sublime prayer. Now in these cases, the confessor
and penitent render each other mutual assistance.
The confessor assists the penitent by his lights
and his guidance, and the penitent in his turn
edifies his director by the fervour of his example,
like the two seraphs of whom the Prophet Isaias
 FATHER BALTHASAR ALVAREZ, 91

speaks, who excited each other to celebrate the

praises of the Most High, and to sing a canticle
in His honour ; and like the four mysterious
animals which the Prophet Ezechiel saw striking
each other with their wings, to rouse their anima-
tion,and give greater rapidity to their flight.
These comparisons appear to me just for the :

words of a fervent and holy master are like flames,

which enlighten the mind, and inflame the heart

and his example resembles a
of a fervent disciple,
fire which increases the ardour of the master so
much that there is between them a reciprocity of
services. Now, as Father Balthasar had the direc-
tion of several persons of eminent sanctity, as
will be hereafter related, no doubt their example
greatly assisted his progress in prayer, in humi-
lity, mortification, and other virtues witnessed in
him.
And further, when persons of this description
give an account of their souls to their director,
and manifest to him the interior workings of the
Holy Ghost within them, it is a new instruction
for him. He notices every ray of Divine grace,
and sees with admiration the varied paths, by
which God leads souls to the perfection He re-
quires from them. These pure hearts are to him
a book, wherein he can read the mystical science
written by the Holy Ghost, in the souls of His
elect. Finally, as these souls are sometimes very
simple, and consequently liable to be imposed on
by the Devil, the director is obliged to study the
doctrine of the saints, to take care that the Devil
92 THE LIFE OF

deceives neither tliem nor himself. In both these

ways, Father Balthasar profited greatly from the
direction of some very enlightened persons, and
in particular, from the illustrious Saint Teresa,
*'Her intellect," said he to Father Ribera, who
wrote the saint's life, was of so high an order,
and her prayer so excellent, that I was obliged to
read for her guidance the best spiritual books,
and to have recourse to God with all the fervour
I was capable of, to obtain the necessary lights
for such direction." He obtained what he sought
for, as was proved later by the penetration he

showed in the discernment of spirits insomuch :

that in him were literally fulfilled the words of

Ecclesiasticus : The wise man will go in search
of the wisdom of the ancients ; and will study the
prophets. He will lay up in his heart the in-
structions of men of authority, and will seek out
what is most hidden in parables. From the
break of day he will give his heart to the God
that made him, and will offer his prayers to the
Most High. If the Lord should fill him with the
spirit of understanding, the words of wisdom will

fall from his lips like the rain from the clouds
of heaven." (Eccl. xxxix. 1.)
After this second path, God conducts the direc-
tors of souls into a third, in which He perfects
them. When kings provide nurses for their chil-
dren, they are careful that none but delicate nour-
ishment be given them, that their milk may be
excellent : and the King of Heaven gives to the

foster-fathers of His children, whatever is best and

 FATHER BALTHASAR ALVAREZ. 93

most delicate in spiritual food, that they may

yield the delicious milk of doctrine, perfumed by
their good example. This is, it seems to me,
what the apostle wished to express, when he said :

If God console us, it is that we may console

you : if He enlighten us, it is to give us the
means of instructing you.'' **Sive consolamur pro
vestra consolation e, sive exhortamur pro vestra
exhortatione." (2 Cor. i. 6.) Now, as God des-
tined Father Balthasar to nourish souls very dear
to Him, He prevented him with the blessings of
His sweetness, giving him the opportunity of
knowing by experience those virtues, which he
was one day to plant in their hearts. He raised
him to a high degree of contemplation, that he
might know how to guide in that path these
chosen souls. This design of God is clearly
shown in the grace He bestowed upon him, of
uniting together the contemplative, and active
life. In the beginning, it is true, he felt a repug-
nance to occupy himself about his neighbour, as
he preferred the exercises of the contemplative
life ; but he was not long in perceiving that God

wished him to unite the two, as he felt more de-

vout and recollected, in the midst of the occupa-
tions allotted by obedience, than in solitude. By
this he understood, that this is the path of apos-
tolic men, and he wrote in consequence in hia
journal as follows Those who are sent by obe-
:

dience to the assistance of their neighbour, and

do not leave their confidence behind them, receive
greater light, and find greater help to their devo-
94 THE LIFE OF

tion, than if they had remained in solitude. Was

not this the thought of the Royal Prophet :

Those who go down to the sea in ships, and'

work amidst the great waters they have seen tlie
;

works of the Lord, and His wonders in the

depths of the abyss." '*Qui descendunt mare in
navibus, facientes operationern in aquis multis;
ipsi viderunt opera Domini, et mirabilia ejus in
profundo.'* (Ps. cvi. 23-24.)
This holy man was indebted to prayer for so
many graces. The great consolations with which
God favoured him at that time, urged him to
labour zealously for the salvation of others ; and
the means He suggested to him., of uniting with
this labour the cure of his own perfection, pre-
served him from delusions^ He had a high
opinion and singular esteem of his apostolical
vocation ;
regarding it as an extraordinary favour,
that he had been called to a ministry so pleasing
toGod. In fact, this was made known to him on
two occasions, which I will mention.
Having one day completed an important work,
he saw, during his prayer the day following, Jesus
Christ loaded with precious gifts, oppressed as it

were by His burden, seeking to be relieved from

it, and appearing disposed to reward any one who
should do Him this service. But, notwithstand-
ing His desire. He could not be dispossessed of
these riches, because He found no one who would
receive them. Father Balthasar, reflecting on
this vision, saw in it a proof of the satisfaction,
the work he had accomplished had given to
 FATHER BATiTHASAR ALVAREZ. 95

Almighty God. He also understood, that services

of charity are the surest means of obtaining
heavenly favours ;
finally, he had no doubt that
the intention of our Lord in this apparition, was
to encourage him to persevere in this ministry,
and to communicate to others the zeal that ani-
mated him.
Soon after, he was made sensible, by an extra-
ordinary operation of grace, that practical charity
towards our neighbour, is a very sacred duty, a great
proof of love for God, of obedience to His Divine
commands, and a happy sign, that the instrument
is very pleasing to God. It was made known to
him also, that those who are not deaf to the voice
of our Lord willingly fulfil all the offices of
charity, through obedience, convinced that their
works have God for their object, as they are done
for His love. This consideration makes them feel
so much sweetness in serving their neighbour,
that they cheerfully bear all the fatigue and an-
noyance they meet with, yield like soft wax to all

that is required of them, willingly pardon those

who offend them, and never show towards them
any change of manners or of countenance. They
know well that God will treat them as they have
treated others ; with sweetness and mercy, if they
have been good and merciful, with generosity, if

they have been generous to their brethren. Such

is, in effect, the teaching of faith, borne out by
experience. Give, and it shall be given to you a ;

good measure and heaped up, and overflowing, shall

they give into your bosom. For with the same
96 THE LIFE OF

measure you give to others, it shall be measured to

you again." Luke vi. 38.)

(St. Date at dabitur
vobis ; mensuram bonam, et confertam et coagi-
tatam et super-effluentem dabunt in sinum ves-
trum. Eadem quippe mensurâ quâ mensi fueritis,

remetietur vobis." This is the reason why the

friends of God regard the wants of their neigh-
bour as mines of gold that enrich them. Need
we then wonder that they labour at works of
charity with so much zeal and patience ?
It is not uncommon to find among apostolic
workmen a temporary exhibition of zeal; but it
is not so with persevering and constant zeal,
because the perils and difficulties encountered in
their ministry have too often the effect of discou-
raging them. Almighty God, wishiug Balthasar
to be this melancholy inconstancy,
superior to
made known to him from the beginning, the ad-
vantage that may be derived from these perils and
difficulties. This was by means of those words of
Psalm cvi. that I have already quoted : Those
who labour amidst the great waters, have seen the
works of the Lord." The holy man, in meditat-
ing on these words, perceived at once, that aposto-
lic labourers, who embark on this ocean, must
expect storms, and he found a confirmation of this
in the following verse : Its waves have risen ;

they mount up to heaven, and descend into the

depths." Exaltati sunt fluctus ejus. Ascendunt
usque ad cœlos et descendunt usque ad abysses."
(25-26.) '^No matter," he said to himself, ^*if
God allows these tempests, -it is not that His
 FATHER BALTHASAR ALVAREZ. 97

workmen may perish, but that they may cry out to

Him at the sight of danger, and that their faith
may be perfected. *
They cried out to the Lord
in their trouble, He assisted them.'
and Clama- *

verunt ad Dominum cum tribularentur et de ;

necessitatibus eorum eduxit eos.' (Ps. cvi. 28.)

He greatly relished this teaching of the great St.
Bernard : It is better to labour for our neigh-
bour's salvation, even if we commit some faults
in doing so, than to escape them by applying
solely to our own perfection.*' Virtue,- he used to

say, that has not been tried by contact with our

neighbour, cannot be great. It is amidst combats
and temptations that charity triumphs, patience
and humility are confirmed, and purity shines in
all its brightness. Now, where are these pre-
cious trials to be found, but in our relations with
others ?
These relations not being, however, through
human weakness, free from danger, God was
pleased to fortify His servant against the fear of
yielding, by making him fix his eyes on the help
He gives in such cases, and inspiring him with
lively confidence in His merciful providence*
The admirable lights given him in these matters
in prayer, were so numerous and so varied, that
they will be mentioned in almost every chapter of
this Life. For the present I
will mention one
instance only, which willshow the confidence with
which he undertook all that God required of him.
How foolish it is in you," he said, to hope to
succeed in an affair, which God does not entrust
7
98 THE LIFE OF

to you ; and how foolish also to think that another

will fail in an undertaking of which God confides
to him the execution, hecause the means seem to
you disproportioned to the object in view. When
we see from a distance, a man shooting at a
mark, it appears as if the arrows did not go to the
object; but when we are nearer, we see that he
aimed well. So it is with the counsels of God :

His choice of means may sometimes astonish our

ignorance : but it is no less true that they are
excellently adapted to attain the end proposed,
because He can do whatever He pleases.'*
Notwithstanding the dangers to which his min-
istry exposed him, fear was not at all habitual to
him. Prayer, like another tower of David, fur-
nished him with all sorts of weapons for attack

and defence, that is, to make war on all vices

without being wounded himself. From the height
to which prayer raised him, perceiving the snares
laid by the Devil in his path, he took his mea-
sures, and rendered them useless. There in
secret, he consulted God regarding his employ-
ments among men, entreating Him to bless his-
and to direct him
intentions, in those delicate

affairs which were in truth His own. There, as

in a Divine wine-cellar, he drank deep draughts
of that generous wine, which formerly transformed
the Apostles, and so inflamed them, that they
spoke with tongues of fire. This was the reason
why his exhortations, and even his letters, had
so much power over hearts : at his voice sinners

were converted, the tepid renewed their fervour,

 FATHER BALTHASAR ALVAREZ. 99

and the fervent became still more so. And this

ministry, imposed on him by obedience, helped
much towards his advancement ; it was a spiritual
bread that nourished and strengthened his soul,
according to those words of our Saviour : My
food is to do the will of Him that sent Me, that
I may perfect His work:" *'Meus cibus est, ut
faciam voluntatem ejus qui misit me, ut perficiam
opus ejus." (St. John iv. 34.) Now what w^as
this work, but the salvation of men? He was
therefore himself benefited by all that he did to
save them. This made St. Gregory say, that the
food of the just is the conversion of sinners.
Whenever the eagle, hovering in the air, perceives
a dead body, he pounces upon it eagerly, to satisfy
his hunger. Thus, the just man, animated with
holy zeal, runs wherever he sees an opportunity of
labouring for the conversion of sinners, that he
may feed on that nourishment which is^ so pleas-
ing to God, and so profitable to himself.
A zeal so ardent might be carried to extremes,

and deal with others too freely and incautiously ;

but God preserved him from this fault, by mak-

ing him sensible, that great virtue is required to
exercise this ministry with safety. The following
words show his opinion on this point. *'If a
priest be not solidly virtuous, what risk does he
not run of becoming frivolous, seeing, as he does,
so many follies ; of being defiled by listening to so
many shameful sins ; of losing himself in efifect

by constantly conversing with lost men? It is

not easy to watch at the same time, over our-
100 THE LIFE OF

selves and over others, to treat so many pestilen-

tial diseases without being infected. Moreover, a
true apostolic labourer ought to find nourishment
in the poison that kills sensual men. *
Priests,'
said Almighty God by the mouth of the Prophet
Osee, *
shall feed upon the sins of My people/
^
Peccata populi mei comedent sacerdotes.* (Osee
iv. 8.) Labour for the good of souls exposes,
then, to real danger those who are employed
in it; therefore St. Denis taught that a priest
should possess the following qualifications in
order towork with safety. 1. He must be like
God. 2. He must not expose himself to danger,
but through obedience. 3. He must not enter
upon his duties without being well prepared for
them. These qualities will not be wanting if he
be careful to place himself by prayer under the
direction of the Holy Ghost, if he have firm con-
fidence that He who sends him will assist him ;

and if he believe firmly, that He is too good to

allow the duties which He imposes upon him, to
be pernicious to him. This does not, however,
dispense him from taking proper precautions.
Let him then watch carefully over himself ; keep
his senses under restraint, and never expose him-
self unnecessarily to dangerous occasions. Falls
are the consequence of imprudence ; not of obe-
dience to the orders of God. Finally, when his
work is finished, I advise him to examine how he
has conducted himself, and if he should have
committed some imprudences, to impose a pen-
 FATHER BALTHASAR ALVAREZ. 101

ance on himself, resolving to avoid them in

future."

CHAPTER VIII.

PRUDENCE AND SKILL OF FATHER BALTHASAR IN THE

DIRECTION OF SOULS —WISE MEANS WHICH HE
USUALLY EMPLOYED.

When Jesus Christ sent His disciples to go

through the world and labour for the conversion
of sinners, He said to them: **Be wise as serpents,
and simple as doves." Estote prudentes sicut
serpentes, et simplices sicut columbae." (St. Matt.
X. 16.) These then are two necessary qualifica-

tions for evangelical labourers, to procure the

salvation of others, without endangering their own
perfection ; prudence, and simplicity ;
prudence, in
what regards poor sinners, simpHcity, in what
concerns their own interest. But what sort of
prudence and simplicity must it be? Jesus
Christ has taught us this by the comparison He
makes. They must borrow of the serpent his
penetration and dexterity, to make use of it in the
choice of means adapted for gaining souls, even
having recourse, if necessary, to the cunning of
this crafty reptile, in order to fight him with his
own weapons. As for the simplicity necessary for
their own safety, it is that of the dove, a model of
innocence, of pure intention, meekness, and
102 THE LIFE OF

humility, —precious virtues, whicli forming as it

were an armour, will greatly assist them in gain-

ing hearts.
Such were the qualities manifested by Father
Balthasar in his difficult and dangerous ministry.
As he was a man of prayer, God enlightened him
during that holy exercise, and this Divine light
taught him practical methods of uniting these two
things so opposite in appearance. One may be
regarded as the principle and foundation of all the
others ; it is this : whenever he was obliged to
converse with men, he regarded only God and
His glory, and desired nothing but to please Him
by his service. Hence it mattered little to him
whether his ministry were agreeable or inconve-
nient, whether his penitents or hearers were nobles
or country people, learned or ignorant, rough or
cultivated, agreeable or disagreeable. One single
thought of faith possessed his mind, and inspired
him with equal interest for all ; that God, their
common Creator, Preserver, and Redeemer, led
those souls to him by His holy inspiration, that
he might take care of them in imitation of his
good Master, Who has so well described His
charity in these few words : All that My Father
gives Me shall come to Me ; and him that cometh
to Me, I will not cast out.'' Omne quod dat
mihi Pater ad me veniet, et eum qui veniet ad me
non ejieiam foras." (St. John vi. 87.) These
words had deeply touched Father Balthasar, and
from the beginning of his ministry he had made
them the rule of his actions; consequently he
 FATHER BALTHASAR ALVAREZ. 103

laboured for souls only through obedience, received

all whom God sent him, had no wish for any
others, and did them all the good in his power,
with the intention of pleasing God alone. He
had no wish to seek anything else, for he feared
to incur the reproach of the Prophet Malachy :

Who is there among you that will close the

doors, and kindle the fire on My altar for nothing ?"
Quis est in vobis qui claudat ostia, et incendat
altare meum gratuité." (i. 10.)
This purity of intention made him equally
accessible to all, without partiality. His zeal was
as great for the poor as for the rich. His penitents
well knew this, and all therefore had confidence in
him. **Why does Almighty God," used he
sometimes to say, " remind us in the Book of
Wisdom, that He has created both little and
great, and that He has the same care for all ?"
Pusillum et magnum fecit, et sequaliter cura est
de omnibus." (vi. 8.) No doubt it is to show us
that we are neither to despise the lowly, nor
neglect the great. By another effect of this true
charity, he perfectly observed the rules of good
breeding, being grave and courteous with persons
of consequence, and kind to the poor and to
children, which gained him the affection of all.

To this intention of pleasing God alone, the

father owed that influence which he possessed
over the great, who are, however, very little before
God, whose minister and representative the priest
is. The most eminent men, and he was the
director of many, were sensible of his spiritual
104 THE LIFE OP*

Buperiority, and treated him with the greatest

deference. His sanctity impressed them to that
degree, that they would not have dared to speak in
his presence of worldly affairs, or of those which
did not relate to God. He was obliged to encour-
age them by taking the initiative in edifying con-
versation, so much respect had they for his
dignity, and for the Spirit of God that dwelt in
him.
To this superiority, of which he knew how to
make such excellent use, this worthy priest
joined great liberty of action, the result of his
disinterestedness and of the purity of his heart.
In fact, his love for his penitents had nothing of
flesh and blood about it, it was an affection pro-
duced by charity, and consequently entirely
spiritual ; he loved them, not for themselves, but
for God, and God alone ; no view of interest
actuated his zeal, and he not only did not seek,
but refused their presents, however earnestly they
might entreat him to accept them, for fear of
fettering his sacerdotal liberty. Though he loved
them sincerely, he was very careful to keep his
heart free from all attachment, that he might be
ready to leave them whenever obedience required
it. He would not allow them to become attached
to him either. On this account, whenever he
made known to them his departure, or his
temporary absence, no one dared to show before
him the pain this gave them he left them entirely
;

at liberty to make their confessions to others, or

to consult them on spiritual matters, provided
 FATHER BALTHASAR ALVAREZ. 105

they chose men who were capable of this ofBce,

and that their wish to do this were not the result
of inconstancy or curiosity ; even more, he
absented himself from his confessional from time
to time, to give them an opportunity of confessing
to other fathers.
If he had given himself up to the ardour of his
zeal, he would have worked night and day for the

salvation of his neighbour, and would have

neglected for his sake, the care of his own per-
fection ; but he was careful not to carry it to so
injurious an excess ; he knew that when Almighty
God introduces His servants into the cellar which
contains His precious wines, He begins by
regulating their charity, tbat if the wine of love
and zeal inebriate them, prudence may keep them
within the bounds of wise discretion. Con-
sequently, he only received under his direction as
many souls as he could guide, without neglecting
his own ; for his design was not to have a great
number, but to make those whom God confided to
him, advance greatly in perfection. It would
be," said he sometimes, to misunderstand the
spirit of our institute, if we gave ourselves up in-
discriminately, to the souls that require our
services in all parts. I know no more certain
means of secularising the heart, and in con-
sequence, of destroying the religious man within
us. No doubt we must work for our neighbour's
salvation, but according to rule
and measure, that
is, with that moderation which unites with it
prayer and spiritual progress. A wise workman
105 THE LIFE OF

uses his tools only for the work that suits them.
What would he gain hy acting differently? For
example, if in the morning, he blunt the edge of
his hatchet, it will not do in a day the work that
itwould otherwise have done in an hour, and this
painful and laborious work will after all be a
failure.*'

He was one day asked to define a perfect

evangelical labourer : It is not," he answered,
he who hears a great number of confessions, and
at the same time neglects his exercises of piety,
but he, who, fulfilling them with exactness,
succeeds all the better in making his penitents
advance in virtue, though they be few in number.'*
As for himself, he admitted nothing that holy zeal
could suggest, for the perfecting of those belonging
to him, according to the measure of their grace,
for he did not believe that any one was entirely
incapable of advancement in virtue. If all
souls," he would say, are not capable of mental
prayer and other interior practices, they may at
least, with the help of the graces communicated to
them in the sacraraents, make progress in the
reformation of their morals, the correction of their
defects, and the acquisition of true and solid
virtues." With this desire for the advancement
of his penitents, it is easy to believe that he had
no wish to see his confessional besieged by a
crowd, nor to give his time to souls, who, content
with escaping hell, had no esteem for the evan-

gelical counsels. Persons of this sort, who knew

his zeal, and his spirit, would not address them-
 FATHEE BALTHASAK ALVABEZ. 107

selves to he was far from regretting, as

him, wliieli

he had more opportunity of assisting

thei-eby
souls that wished to obtain perfection. God had
given him great sliill in guiding these souls,
and he took the greatest care of them, saying.
That he was no less obliged to sanctify his
penitents than to correct their vices, and that he
dreaded equally, the account he should have to
render to the Sovereign Judge for both." Con-
sequently, he neglected nothing to induce his
penitents to humble themselves, to mortify their
passions and vicious inclinations; and to assist

them in this holy undertaking, he tried them

himself, sometimes by saying to them what would
wound their self-love, sometimes by prescribing
them acts contrary to their will, or making them
give up certain things to which they were attached.
He had received a gift of so great tact and
delicacy, that these proceedings, though very pain-
ful, never irritated any one. His penitents, on the
contrary, liked him all the better, and convinced
of the benefit they derived from him, always
returned to him with fresh pleasure. I have said
that he did not spare their self-love ; I will
mention some instances to prove it. He would
say to some in a tone of reproof: **It seems to
me that you make very little progress, and it sur-
prises me ; for if I had done for some others what
I have done for you, I have no doubt they
would have advanced much more than you.*'
Sometimes he would only say : Let us not lose
the time that others employ so usefully for the
108 THE LIFE OF

good of their souls." But lie said it in such a

manner that the penitent felt his heart penetrated
with compunction, and disposed to shake off his

tepidity. He used the same method, to keep up

the fervour of those who advanced the most
rapidly, adding some mortifying trials of which
experience had taught him the utility. What in
fact is prayer, however fervent it may be, without

mortification ? It is an illusion, a mere blaze, as

all masters agree unanimously.
Finally, he recommended all to overcome them-
selves in those things, for which they felt the
strongest repugnance, to diminish the number of
their visits, to avoid conversations, or to take a
less prominent part in them, to moderate the
luxury of their furniture, clothes, and tables, to
choose in all things what was most conformable to
modesty, humility, and their condition in life.

He particularly exhorted them to bear humilia-

tions and contempt in silence, saying they would
never find more favourable opportunities of gaining
riches for heaven. Lastly, to confirm his wise
counsels more strongly, he was himself the first to

put them in practice on all occasions in their pre-

sence, as will be shown in the description we shall
give of his conduct in the different places where
he lived.
 FATHER BALTHASAR ALVAREZ. 109

CHAPTEE IX.

FATHER BALTHASAR, BEING SENT TO AVILA, PRO-

DUCES GREAT FRUIT IN THE DIRECTION OF
SEVERAL SOULS OF EMINENT SANCTITY.

Besides the general good which Divine Provi-

dence has in view in the distribution of His
workmen, He does not lose sight of the spiritual
necessities of souls that are dear to Him ; it even
sometimes happens, that the good of such souls
is the reason of an apostolic man being sent to a
particular place. It seemed, indeed, as if the
mission of Father Balthasar to Avila had been
arranged by this special providence. Besides the
office of minister, which he exercised there for nine
years, he confessed a great number of seculars in
the church of the college, and found time also to
go to see others, to direct them in the way of
perfection. It is of this ministry that I am going
to speak, because he rendered it most fruitful,

especially in some souls, called by God to eminent

sanctity.
There was in the town a large community of
priests, united under an ecclesiastic of great
virtue, named Baza. His design was to send them
to give missions in the diocese, but, before all
things, he endeavoured to form them to the virtues

of so holy a state. He did not recjuire to be long

110 THE LIFE OF

acquainteJ with Father Balthasar to find out his

lights and zeal, and to be convinced of his sanctity.

Then, like another John Baptist, he placed his

disciples in the father's hands, that he might
direct them and communicate to them the virtue
and learning required by their ministry. The
father, entering into his views, assembled them
together as often as possible, and spoke to them
of God so fervently, that the emotion he produced
in them, lasted several days. He accustomed
them to the practice of mortification, and gave
them a rule of life arranged with singular wisdom.
Lastly, he obliged them to come every week to

confess their sins, and give him an account of

their exercises of piety. Assisted by these means
of sanctification, they became exemplary men, and
living proofs of the gift granted to the father, of
directing souls in the path of perfection. We will
mention a few facts in proof of his skill in this
ofiice.

A distinguished nobleman, Augustin Ozono,

had made his confession him in a serious ill-
to

ness the father, having visited him in his con-

;

valescence, spoke to him with so much energy and

unction, that he made him resolve to leave the
world, and live like a Eeligious, dividing his time
between spiritual exercises and works of mercy.
Astonished at this change, this gentleman ex-
claimed at the sight of the arm chaii% in which
Father Balthasar had so often sat to enlighten and
instruct him Ah, if that chair could speak
: !

what touching and sublime things would it not

 FATHER BALTHASAR ALVAREZ. Ill

recall to my mind !" The father greatly contri-

buted to the perfection of Francis Salzedo, whom
St. Teresa has so greatly praised in her writings :

she named him the Christian cavalier, because

he knew how to unite the counsels of the Gospel
with the customs of his rank, retrenching in his
behaviour whatever the world opposes to the doc-
trine of Jesus Christ. Our good Eeligious ren-
dered still greater services to Francis Guzman ;

he was an ecclesiastic possessing many rich bene-

fices, but whose life was that of a secular : he wore

the dress and led the life of a worldling, spending
his revenues in decorations, furniture, banquets,
and equipages, to the great scandal of those who
knew him. Almighty God, who had over him
designs of mercy, caused him to make the pious
father's acquaintance, and scarcely had this skilful
physician touched him with his blessed hand,
than he was changed into a new man. He re-

sumed the dress of a priest, and renounced his

benefices, reserving only a pension of one thousand
ducats, the greater part of which he gave to the
poor. He kept in his house only a boy to wait upon
him, and became as mortified as he had before
been addicted to good cheer. All the time unoc-
cupied by his ministry, was employed in works of
charity ; he devoted himself with special zeal to
the care of the sick, rendering them all the services
their state required, however repulsive, painful,
and humiliating they might be. Having been
appointed canon of the cathedral in place of his
brother, he changed nothing in his occupations,
112 THE LIFE OF

he gave more alms than ever, thanks to his new

benefice, which was very considerable nor were ;

poor sick persons the sole objects of his charity ;

he gave abundantly to monasteries, to all the poor
he met with, but especially to the bashful, whom
he sought out as eagerly as they endeavoured to
conceal their misery. His expenses were so great,
that none could understand how his revenues could
meet them. One year, particularly, three hundred
poor persons, supported by him, formed a case that
could not be explained naturally, and it was clear
that God wrought miracles in his favour.
Several severe illnesses were sent him to increase
his merit and sanctify him yet more. When these
trials began. Father Balthasar was no longer in
those parts. His superiors had sent him to
Métine, and when there, he was told of the suffer-
ings of his beloved disciple. He immediately
wrote to him the following letter. As soon as
I heard of the sufferings you are enduring, I began
to fear you might not profit by them, as fully as

He who sends them to you desires ;

but, having
since been informed of your patience, I have been
filled with consolation. Nevertheless, I am told
that you are much depressed, and it is to be feared
that you may give way to languor. On such
occasions as these, a friend should come to the

assistance of his friend, therefore I do not hesitate

to interrupt my business to give you a helping
band. Open your eyes. Sir, and acknowledge, in
the evils that afflict you, the tender love God has
for you. Ah ! do not doubt it ; it is because He
 FATHER BALTHASAR ALVAREZ. 113

loves you, that He will not leave your faults un-

punished, nor your virtues imperfect. It is true

that He has kept your soul long on the cross,

which has contributed not a little, to mortify your
passions and evil inclinations, but that was not
sufficient to make you resemble His Divine Son.
It was necessary that your body also, should be
nailed to the cross, on which this good Master
expired. It depends upon you, now, to be truly a
disciple of Jesus Christy and I expect it of you
with as much joy as confidence. I am going to
request the prayers of our fathers and brothers,
to obtain from the Divine Goodness, that your sins
may be no obstacle to this great grace, and that
your health may be restored, to be employed here-
after solely for His glory and according to His good
pleasure."
This good priest had an ardent desire to join
the Society, but the superiors would never consent
to receive him, on account of the great good which
he did in the town ; this was a painful privation to

him, to which he could never entirely reconcile

himself. When he felt his end approaching, he
expressed a wish to die, where he had not been
allowed to live ; his prayer was granted, rooms
were given him in our college, where he made a
holy end, and his remains repose with those of
the fathers in the crypt of the church. Before
expiring he was heard to cry out, that he was
going into eternity with joy, knowing well that he
should be admitted into heaven ; and St. Teresa
8
114 THE LIFE OF

assures us, that she saw his soul carried by angels

into the abode of glory.
Father Balthasar directed with equal wisdom
many distinguished persons who addressed them-
selves to him, prescribing to each, rules for his
spiritual guidance, in accordance with his state,

that they might practise them with fervour and

perseverance. Through this discretion, he seldom
failed to attain his end ; it will be easy to prove
this by example. Having required of a man in
the world, that he should confess and communicate
every Monday ; he was so faithful to this advice,
that during thirty-four years he never allowed
himself to change that day for another, so much
did he respect the authority of his confessor. A
lady, who had become a widow at the age of nine-

teen, omitted nothing that could enhance her

beauty, which was itself remarkable, and in this
she acted through pure vanity. Having taken
Father Balthasar for her confessor, he induced
her, notwithstanding her great repugnance, to lay
aside all worldly pomp, and give herself seriously
to the service of God. She had reason to con-
gratulate herself on her obedience, for in reward of
her sacrifices, she received the greatest benefits
from our Lord. So generous, in fact, is this good
Master, that He never fails to exalt to true honours,
those who despise themselves for His love, and to
pour His heavenly consolations into hearts, de-
tached from affection to earthly goods. He
guided by this path of renunciation of delights
and inordinate vanity, the women under his direc-
 FATHEK BALTHISAR ALVAREZ. 115

tion. Some quitted him, not being able to resolve

on these sacrifices, but the greater number entered
into his views, and followed his advice ; of this
number was a young person named Anne Keyes,
whose vain tastes were a great obstacle to her
perfection. When
he had freed her from her
more serious faults, and had gained her confidence,
he told her that her refinements in dress were very
disagreeable to him, and that he was determined
to allow them no longer; that in devotion, the
exterior must not be in opposition with interior
recollection, but that both should keep pace toge-
ther: he never again returned to this subject,
continuing the work by another method, well
known to all his penitents, and which Anne
learned at her expense. When anything dis-
pleased him in her, he assumed a severe expres-
sion, which made her tremble ; she then endea-
voured to find out what was defective in her ex-
terior, and corrected it as speedily as possible.
This severity in the father was of the greatest
service to her, for she acquired in a short time a
great command over her passions, profound peace
and a largeness of heart, which assisted her in
attaining a high degree of prayer.
116 THE LIFE OF

CHAPTEE X.

DURING HIS STAY AT AVILA, HE GREATLY ASSISTS

MARY DIAZ IN ATTAINING HEROIC VIRTUES. —
CONVERSATION THEY HAD TOGETHER ON FIVE
KINDS OF SUFFERING, VERY MERITORIOUS IN THE
SIGHT OF GOD.

The most happy circumstance of his residence

at Avila, was his being enabled to render useful
assistance to two illustrious women, rivals in
perfection, I mean Mary Diaz and St. Teresa.
The first edified the town at that time by her
eminent sanctity, the remembrance of which was
long kept up. Why is it not still existing in the
memory of those who dwell there, and why is it

not known to all souls that aim at perfection?

They would have reason to blush and be con-
founded at the example of this peasant woman.
Is it not humbling to see a girl without learning,
or education, raise herself up to heaven in her
contemplations, and dwell there habitually by her
affections, whilst with perhaps many more helps
and graces, we remain buried in the mud of earthly
things. This pious girl felt most happy in meet-
ing with such a confessor as Father Balthasar ;

and the father on his side, profited much from his

knowledge of her. It is certain, that the conversa-
tion and example of this angelical young woman
 FATHER BALTHASAR ALVAREZ. 117

increased his fervour, and that the assistance he

rendered her, greatly increased his reputation in
the Society, and among the inhabitants of the
town. Bat let us hasten to satisfy the reader's
curiosity, as he desires no doubt to become
acquainted with Mary Diaz.
Mary Diaz belonged to a village near Avila, and
from her childhood gave notice by her virtues,
bf the eminent sanctity to which she was one
day to rise. After forty years spent in virginity
with her family, she lost her father and mother,
iand the desire of serving God more perfectly, led

her to Avila. Her first step in her new abode,

was the distribution of her property to the poor.
Afterwards, being already bound by the vow of
chastity, she added those of poverty and obedience
to her confessor. He, who was a Jesuit, did not
approve of this last vow, therefore she supplied for
it as far as she could, by abandoning her will

entirely to God. That she might live in more

profound recollection, she obtained leave from
the bishop to live in a cell belonging to the Church
of St. Millan, from which she could see the
tabernacle ; this was to her an unspeakable con-
solation, as she had a tender devotion to the
Blessed Sacrament. Having once fixed her abode
in this solitary cell, she no longer left it except to
go to Confession and Communion in the Church of
the Jesuits' College. This isolation from creatures,
and continual presence of the Sacrament of Love
which she called her neighbour, made her advance
rapidly in spirituality ; she received such a gift of
118 THE LIFE OF

prayer, that she astonished the ablest theologians,

by the depth and exactness with which she spoke
of the naysteries of faith.
About this time, Father Balthasar having
arrived at Avila, Divine Providence sent him this
soul, of which he took the charge the more
willingly, as he saw that she was singularly
favoured by God. He applied himself first to
become acquainted with her defects and imperfec-
tions, in order to labour at their correction ; he
then neglected nothing to establish her solidly in
humility, obedience, resignation and patience, los-
ing no opportunity of mortifying her. When she
asked for him at the confessional, he made her wait
whole hours, or he would tell her to come the last,
though she had been there long before the other
penitents; instead of answering her questions
mildly, he gave her dry and disagreeable answers.
Sometimes, after she had waited long, he sent her
away without hearing her, and having allowed her
three Communions a week, he sometimes re-
trenched one, sometimes two, without telling her
the reason. This plan of conduct, which might
offend sensitive persons, was nevertheless full of
wisdom ;
for, before a soul can live to God, she
must die to herself, and to make her die, she
must be mortified. Now, ordinary mortifications
do not affect truly pious souls, because they are
detached from all things here below; their con-
solations and pleasures are wholly spiritual. They
must then be tried in those things, that their
submission to the will of God may be unreserved.
 FATHER BALTHASAR ALVAREZ. 119

and that they may depend on Him alone. Ho

had ordered her to go to other confessors, when he
was not able to hear her, that she might not lose
the great blessing of Communion. One day,
however, changing his mind, he went to her in
the church, and told her he would hear her con-
fession, before she approached the holy table. The
next day was her Communion day, she went early
to the confessional, and let him know she was
waiting ; he would not go, however, until he wag
told that four others had arrived, and even then
he made her allow them to go first. Other
penitents came successively; they were heard
before her, and the dinner hour struck before all
were dismissed, so that the poor girl was put off

until the next day. When that came, the father

managed things so that she did not succeed better,
and he kept her thus twenty days in succession,
deprived of Confession and Communion. These
privations undoubtedly made her lose many graces^
but her losses were more than compensated by her
pious desires, by the fervour of her preparations,
and especially by so long an exercise of truly
heroic mortification, which disposed her to receive
these two Sacraments afterwards more frequently
and with greater fruit. I do not know whether
this pious girl understood the father's design, but
Bhe submitted to these painful delays, without
murmur or complaint.
One day she took a fancy to go to the church
leaning on a stick, as if she had wished to appear a
person of importance. The father seeing her.
120 THE LIFE OP

went straight up to her, and asked her what that

meant. No doubt you wish," he said, to deceive

those who see you, making them believe you are a

great lady ;
truly, your pride has reached its

Jieight. Go and put your sceptre in the square.

You will return in the manner befitting a poor
girl like you.'' She instantly obeyed, and went to
the father, who refused her Communion as a
penance for her thoughtlessness, but she humbled
herself so profoundly, and begged his pardon so
earnestly, that he was touched, and allowed her
to go to Communion.
About this time she began to be persecuted by
devils. One day, when their attack had been
more than ordinarily terrible, she felt so great a
dread of them, that she took a little child into her
cell to sleep, that its presence might make her feel

more safe during the night. Father Balthasar

having come to see her one morning, was much
surprised to see a crib with a child asleep ; he
desired to know the meaning of it, and when she
told him, he reproved her sharply for what he
called cowardice. " What," said he, at your age
to be so destitute of courage ! after all our Lord
has done for you, are you not ashamed to be want-
ing in the confidence you owe Him !" At these
words, Mary took up the cradle, and carried the
child back to its mother. It must be acknowledged
that the reprimand was just, for souls of this
degree of virtue ought not to be so much afraid of
the devil, knowing that without God's permission
he cannot hurt them. They should not place
 FATHER BALTHASAR ALVAREZ. 121

tlieir confidence in creatures, but in the protec-

tion of the Creator, under which they will be in
safety.

The fether, having heard that she went out

occasionally, to visit some ladies in the town, told
her, that instead of losing her time thus, she
ought to employ it with God. That was suffi-

cient to determine her to leave her room no

more. This change did not please the ladies who
were deprived of her society, and as they easily
guessed the cause, they came to see her, and
complained bitterly of her confessor. Mary could
not deny the fact, and, wishing to excuse the
father, as much as possible, told them in her sim-
plicity thathe had rather recommended recollec-
tion to her, than forbidden her to make visits.
However, she kept firm to her purpose of making
them no more. The more the father mortified
her, the more she liked him, perfectly under-
standing the spiritual benefit she derived from hig
guidance. She therefore constantly adhered to it,

even in his absence. How happy am I,'' she

often said, to have met with such a guide !

What wisdom and sanctity I find in him ! Alas !

we shall be very far separated in paradise.

Where, in fact, can God place me, but near the door,
with the children that have died immediately after
baptism? It will not be so with this excellent
father, whose eminent sanctity is preparing him a
high place in that happy abode." Then, alluding
to his custom of mortifying her, she added, smil-
ing : foresee one thing, that is, when the
122 THE LIFE OF

father in passing, sees me in so low a place, he

will not fail to say to me as usual, '
Stay there,
then, lazy and cowardly child, as you would not
rise higher.' Blinded hy her humility, she little

knew the opinion the father had of her ; though

on every occasion he humbled and mortified her,
he at the same time considered her a soul of high
sanctity ; and he soon allowed her daily Commu-
nion. God's judgment of her was no less favour-
able, as we may conclude, by the great favours He
granted her. Often, in assisting at Mass, from
her tribune, she saw in the Host a Child of exqui-
site beauty, and in the chalice red Blood, the heat
of which was manifested by a light smoke.
When the priest divided the Host she still saw
the Child, whole and entire in each particle.
Where could this ignorant girl have learned such
sound theology, if the visions granted her had not
been really Divine? I think I may here make
known an instruction derived from this pious girl,
well adapted to edify my readers. When I was
in my noviceship. Father Balthasar, in exhorting
us one day to the love of sufferings, the great
advantages of which he was enumerating, gave us
an account of a conversation he had had with
Mary Diaz on this subject. She spoke of five
kinds of suffering, not merited, and therefore
highly advantageous to those, who knew how to
endure them with resignation, and conformity to
God's will. If my memory do not deceive me,
she spoke of them to the father as follows.
First kind, — Cold and heat, dry and wet, tern-
 FATHEE BALTHASAR ALVAREZ. 123

pests, storms, winds, earthquakes and other events,

which should cause only joy in those who love the
Divine Will. Regarding this, the father told us
that during one very severe winter, Mary, almost
destitute of clothing and in a cell as cold as ice,
suffered so much that she could not help com-
plaining before the Blessed Sacrament. What,'*
answered our Lord, it is I who do this, and
you dare to complain of it !" By these words,"
said the father, ^*
He evidently meant her to un-
derstand that it is enough that these evils come
from the hand of God, to induce us to bear them
without complaint, according to the Eoyal Pro-
phet, *
I was silent and opened not my mouth,
because it is Thou that hast done it.'" (Ps.
xxxviii. 10.)
Second kind. — Corporal discomforts, from what-
ever source they spring : that is, either from
a superfluity of humours, as sickness, pains,
melancholy, sadness, weariness and disgust, or the
necessities to which we are all subject, as hunger
and thirst, sleeplessness, fatigue, the privations

of poverty, and a thousand similar things. Now,

she added, we ought to bear all this quietly, be-
cause these inconveniences are allowed by Divine
Providence, either to punish our faults, exercise
our virtue, or for other ends that we do not know,
but which must be most wise.
Third kind. — Characters unlike or opposed to
our own : for instance, when we have to live, or
transact business with choleric or phlegmatic per-
sons, or with those whose pride is easily wounded.
124 THE LIFE OF

In this point, masters have much to suffer from

their servants, and servants from their masters.
It is the same with Eeligious living in community,
where many different characters are met together,
God so willing it for the exercise of His elect.
The father added, that no virtue is perfect, unless
it be tried in this manner by our neighbour.
Fourth kind. —The humiliations and contempt
we meet with, which are more difficult to bear
than bodily sufferings, and therefore of far greater

merit in the sight of God.

Fifth kind. — Spiritual troubles, which it is

often impossible to remedy, such as aridity, dis-

tractions, obscurity, discouragement, scruples,
temptations of various kinds, and external perse-
cutions of devils. All these things, she said,
come from God, to Whose will we should patiently
submit. To this kind belong also the trials, to
which confessors and superiors subject those they
directand govern, to prove or perfect their virtue.
These instructions of Mary Diaz were the fruit
of her own experience for God, after inspiring
:

her with an ardent desire of suffering for Him,

had not spared her in any of these ways ; and on
this account the father cited her as an authority.
At the request of one of her confessors, she
remained six years in the house of a noble lady,
unknown to whom she suffered a cruel persecu-
tion, hated by the servants, who, doubtless through
jealousy, heaped upon her insults, derision,
abusive language, and even ill treatment, and
carried their cruelty so far as to refuse her the
 FATHER BALTHASAR ALVAREZ. 125

food she required. To put an end to these annoy-

ances, one word would have sufficed ; but she
preferred to keep silence, believing that this ill-

treatment was the just punishment of her sins.

When she had consecrated herself to God by the
vows of poverty, chastity, and obedience, her
heart became so dry that she ventured to com-
plain, or rather, to express her surprise to His
Divine Majesty. 0 my God,'' she said to Him,
**it is when I have just given Thee all that I
have, and that I can give Thee, that Thou treat-

est me thus ! Does that seem good in Thy

sight?'* Nevertheless, instead of consoling her,
He allowed the Devil to persecute her terribly.
He also added sickness with severe pains. It
was clearly proved then, that the complaint of
which I have just spoken was not in earnest ;
for these new trials, instead of appearing ex-
cessive, were not enough to satisfy her. Having
attained the age of eighty, she begged God to pro-

long her life, to give her time to suffer more.

St. Teresa, telling her one day how ardently she
wished for heaven : As for me,'^ she said, I
wish for it as late as possible ; for in this land of

exile, I can give something to God, by labouring

or suffering for His glory, but in heaven, I
should have nothing to give Him. No doubt, it

is very sweet to rejoice, but we shall have all

eternity for that.'* These two different desires

had each a solid foundation but that of Mary ;

Diaz was far preferable, because it proceeded more

from grace, which can alone inspire the love of
126 THE LIFE OF

the cross, and hinder the soul from falling under

its weight : finally, this pious woman, enriched
by her sufferings, and loaded with merits, died at

Avila, leaving to those who had known her, the

most beautiful example of patience, not to speak
of her other virtues.

CHAPTEE XI.

FATHER BALTHASAR BEOOMES THE DIRECTOR OF ST.

TERESA.— REVELATION OF THIS GREAT SAINT
CONCERNING HIS PREDESTINATION.

During the same time, lived at Avila, Mother

Teresa of Jesus, a Carmelite nun in the monas-
tery of the Incarnation, whose life I am not going
to relate, as it is known to every one. Spain,
already so honoured by giving birth to St. Igna-
tius and St. Dominic, derived fresh glory from
this illustrious woman, who, at a later period,
founded the Order of Barefooted Carmelites.
Father Balthasar was far from being a stranger to
her heroic virtues : we have the proof of it in her
own words. One of her nuns asking her one day,
if she would do well to consult this father:
Very well," answered St. Teresa, and I should
regard it as a great mercy of God towards you, if

that father would undertake to direct you : I have

gained more from my intercourse with him, than
from all other directors ; and if I have made any
 FATHER BALTIIASAR ALVAREZ. 127

progress in perfection, I owe it to him more than

to any one." We see in her works, that she re-
joiced to have met with the fathers of the Society
of Jesus, which famished her with two excellent
directors. The first," she said, did me much
good ; the second still more : was he (Father
it

Balthasar) that led ma into the path of high and

solid perfection,, by detaching my heart from crea-
tures, and accustoming me to be content with
God alone."
This was, in fact, the first service he rendered
to this great soul. His lights and experience
made him aware of the injury to souls caused by
human attachments. Particular friendships,"
he said, enslave the heart, make it lose the pri-
vilege of its liberty and ingenuousness, and ren-
der it incapable of familiarity with our Lord;
they cause us to occupy ourselves far too much
with the person beloved, are a loss of time, banish
God from the heart, and prevent us from uniting
ourselves to the Supreme Good." Seeing that
Teresa had a difficulty in breaking off some
friendships, because she thought it would be un-
grateful, he undertook to destroy this obstacle to
her advancement. He advised her, for this pur-
pose, to recommend the matter seriously to God
for several days, saying a Veni Creator" each
time, to obtain the light of God on the subject.
Teresa followed this advice, and felt the benefit
of it ; for she had a vision in which God said to
her: Teresa, I wish you no longer to converse
with men, but with angels." From that time she
 128 THE LIFE OF

no longer sought consolation from creatures, and

had no friendship but with holy souls, and she
was very careful at the same time to avoid all im-
perfections, and especially those excesses which
she had formerly allowed herself. This shows the
prudence and skill of this ahle guide, who, in-
stead of roughly plucking these friendships from
her heart, contented himself with leading her into
the right path, where God Himself would not fail

to perform this difficult task. It is, in fact, the

best method of acting for the purification of souls

to whom God is accustomed to communicate Him-
self familiarly.

But the father did not neglect to labour him-

self at her reformation in many things. He was
very careful, for instance, to moderate the eager-
ness of her desires, that she might become mis-
tress of herself, and firmly established in peace.
Thus, having received from her, one day, a letter
to which she asked for a speedy answer, as a
relief to some trouble that had happened to her,
he answered her that very day, but took care to
write on the outside that he forbade her to open
the answer until thirty days had elapsed. It was
a terrible mortification to her ; she punctually
submitted, however. He tried her still more
severely at a period of tribulation and adversity,
on the way in which she was led, which was in
" All who know you,''
truth very extraordinary.
he said to her, think you are under a delusion,
and I am not very far from thinking the same."
He forbade her Communion for twenty days, to see
 FATHER BALTHASAR ALVAREZ* 129

how she would bear this trial ;

finally, he exer-
cised her in so many ways^ and mortified her so
severely, that she was often tempted to leave him,
but an interior reproach always prevented her from
doing sOé She remained therefore as long as God
permitted it, under the guidance of this wise
master, for whom she felt as much afi'ection as
respect.
These sentiments were quite just for when he :

was convinced of her being led by a good spirit,

both by light from above^ by the reading of her
works, and perhaps still more by the result of the
trials to which he had subjected her, he became

her support, her defence, her consolation and

refuge amidst the desperate attacks of her ene-
mies. She gives this testimony of him in her
writings — let us hear her own words : My con-
fessor, a very holy Religious of the Society of
Jesus, has defended me, L know, on several occa-
sions from my detractors. When he was told that
I was deceived by the devil, he answered :
*
It is

impossible ; for I know from experience that she

has corrected her faults, and has made great pro-
gress in virtue.' This father had no less humi-

lity than prudence, and this humility was a

great torment to me. Though he was a man of '

prayer and of profound learning,, not wishing,

however, to rely on his own judgment, in a way
in which he had yet no experience, he had much
to sufi'er as well as myself, from- the manner in
which I was blamed. He was told one day, and
I knew it at the time, that he ran great risk in
9
130 TEE LIFE OF

believing my words, of being deceived by the

devil ; and to induce him to abandon me, several
examples of confessors deceived by their penitents,
were quoted to him. It was truly a work of Pro-
vidence, that he persevered in hearing my confes-
sion and directing me, as he had done up to that
time. ^
Be careful,' he said to me, not to '

compromise yourself, or to depart from the rules

I have prescribed for you. On this condition, I
promise to continue to take charge of your soul.
He also ordered me to conceal from him nothing
that passed within me, assuring me, that if even I
were under the influence of the devil, this candour
would prevent him from injuring me, and that
God would make his malice favourable to my pro-
gress in perfection. He also consoled me, and
always told me to keep up my courage. Alarmed
by his recommendations, I obeyed him in all
things, though very imperfectly. 0 how much he
had to suffer during the three years that I was
under his care! In the great persecutions of
which I was the object, and in those occasions
when God permitted me to be judged unfavour-
ably; tlioogh I was often innocent, my detrac-
tors blamed him for the defects they reproached
me with, and considered him responsible for the

illusions, of which they believed me to be the

dupe. In vain did he attempt to defend me;
they nevertheless continued to assert that I was
in danger of being lost, and that it was his duty
to prevent it. Besides these troubles, he had also
to remove my fears, and maintain the peace of
 FATHER BALTHASAR ALVAREZ. 131

my soul. Let others judge if I had not reason to

fear that he would abandon me ; but no, God
powerfully assisted him, and his virtue gave him
invincible courage. He was eager to console me ;

telling me that if he had had a little more confi-

dence in his own lights, he might have spared me

all this suffering. I think that God enlightened
him regarding this affair during the holy sacrifice
of the Mass.''
These words of St. Teresa make known to us
two things which tend to the father's praise. Ou
one hand, his humble prudence, which did not
allow him to trust his own opinion in an affair of
so much importance on the other, the solidity
; of
his judgment, which was always favourable towards
his holy penitent, when other directors joined in
condemning her. In approving of her spirit, and
of the way in which she was led, he did only what
every one has since done, and the Church herself
also.

When the saint undertook to found the mon-

astery of recollection, some contradictions having
arisen, the father ordered her to suspend this
affair. seemed even, as if he were inclined to
It

make her give it up. But God, Whose will was

different, told him one day, through Teresa her-

self, to take for the subject of his prayer the next

day, these words of the ninety-first Psalm :

Quam magnificata sunt opera tua. Domine! Ni-

mis profundse factse sunt cogitationes tuas." " How
wonderful are Thy works, 0 Lord; Thou alone
knowest how to execute them." Father Balthasar,
 132 THE LIFE OF

in meditating on these words, saw that God desired

this establishment, and that He would make use
of Teresa to accomplish this important work. In
consequence, he told her that the foundation of
the monastery must be carried on, assisted her
himself with all his strength, and helped her to

draw up the laws and constitutions by which the

whole Order is still governed. It is true that
this prudent virgin sought assistance from the
hghts and experience of several learned and pious
Dominicans ; but as long as she could have Fa-
ther Balthasar's assistance, he was her guide and
her ordinary adviser. He took great part, for in-
stance, in the foundations she made at Métine-
du- Champ and at Salamanca, to which places
he was sent in succession as rector. Even in
his absence, she did not fail to have recourse
to him in her perplexities and doubts, and on
his side, he lost no opportunity of assisting her
by his letters and his credit. In proof of this, I
will cite a fragment of a letter which he wrote
her from Salamanca to console her under some
afïiiction. May Jesus be your light and con-
solation in your troubles. If I write you these
lines, it is more to satisfy you than to fortify your
strength, for God usually helps you in the least
combats you have to sustain. ^
God forbid,' said
the holy apostle, '
that I should glory in anything
but the cross of our Lord Jesus Christ.* And I
say, God forbid that I should think, you seek your
glory elsewhere than in that cross, whose sweet-
ness you know so welL If God requires the
 FATHER BALTHASAR ALVAREZ. 133

death of Isaac, that is, of our own satisfaction,

He renders us a real service : let Him put the

fire and sword into the hand of Abraham, that the
sacrifice may be consummated. I have no fear on
this point, for I know how pleasing this sacrifice
is to souls that love God. I have also remarked
that your afi'airs succeed much better in storms,
than in tranquillity. What I advise you under the
circumstances is, to hope much, to be silent, and
to beg of God that He would make known to you,

if what you desire is in accordance with His good

pleasure. He alone can manifest to His people
what can be brought about by His power, and the
sublimity of His counsels. As for me, I will do,
here and elsewhere, what depends upon me for

your service."
He assisted her, in fact, in all ways, and her
Eehgious also, at Métine, Salamanca, Val d'Olet,
and wherever he met with them. It was a real
consolation to him, to aid them in their undertak-
ings, and to labour for their sanctification, as he
regarded them as burning lamps or torches, which
are consumed before the Adorable Sacrament*
These services were pleasing to God, as may be
remarked in certain events that will be related in
due course. At the present moment, I will only
speak of a signal grace obtained for him by Teresa,
in gratitude for all he did for her and her founda-
tions. It happened that the father was severely
assaulted by a temptation regarding his eternal
predestination, .so that he no longer knew what to
think about his salvation, Teresa, being aware of
134 THE LIFE OF

this terrible trial, had recourse to our Lord to

obtain his deliverance, and it was not in vain ;

scarcelyhad she finished her prayer than God

gave her the assurance that this father would be
saved. He also showed her, the high place that
he would one day occupy in heaven, and added,
that he surpassed in perfection all the holy souls
then living. Teresa, full of joy at so favourable a
revelation, went to the father, and told him to

take courage, for God had just made known to her

that his salvation was certain. At the same
moment the temptation ceased, and was succeeded
by the most consoling hope, which convinced him
that the revelation really came from heaven.
Shortly after, he had himself a similar one, as we
shall see later. I will only point out here, what
this revelation made known regarding the virtue
of this holy man. By the testimony of the Spirit
of God, he then surpassed the most perfect souls
that existed in the world at that time. Never-
theless, there were men highly distinguished for
virtue, both in the Society, and in other religious
orders. Now, if he excelled so much in sanctity
at the time we speak of, what would he become
later ? for he lived several years longer, and never
ceased his progress towards his end. Besides,
Almighty God does not usually make known these
secrets to souls of ordinary virtue, who might be
tempted to pride, or fall into tepidity. Therefore,
as He granted this grace to Father Balthasar, it is

a certain proof that He was sure of his humility,

and of his fervent zeal to advance in this nobla
 FATHER BALTHASAR ALVAREZ. 135

career. In fact, he laboured with even more

courage for the glory of his Master and the salva-
tion of his neighbour. St. Teresa, greatly com-
forted by a revelation so honourable to her father,
made it known to the Religious of the Society, to

her nuns, and to several fathers of the Order of

Preachers. To keep it in remembrance, she wrote
down the account of it, which was found among
her papers after her death, by the first historian af
her life, the Bishop of Sarragona. The same pre-
late relates, that the saint one day told a lady of
rank, that in her communications with the father^
on the degrees and methods of prayer, she had
always found him superior to herself, not only in
theory, but also in practice, which is not a little
thing to say. We shall ourselves also be enabled
soon to show forth the truth of this assertion.

CHAPTER XII.

FATHER BALTHASAR IS SENT TO METINE^DU-CHAMP,

WHERE HE MAKES HIS GREAT VOWS IN 1567.

The great success of the father at Avila in the

work of the sanctification of souls, having brought
out his zeal and talents, no less than his sanctity,
his superiors sent him to Métine, to exercise
there the functions of rector and master of
novices. This was in 1566, after the feast of the
Epiphany. But before we relate the good he did
136 THE LIFE OP

to others, it is well to make known two circum-

stances that concern him personally.
On the first of May, 1567, he was admitted to
the profession of the four vows, a high degree
in the Society, to which only men of superior
learning and virtue are admitted, for an intention
that I will explain. There are in the Catholic
Church two states of perfection, one composed of
those who tend to it, the other of those who have
attained it, and have the charge of guiding others.
The first is that of Keligious, who, according to
the teaching of St. Thomas, are not obliged to be
perfect, but to labour to become so, by the means
laid down in their rule; the second is that of
bishops, for whom, to have gained perfection is a
duty, as their office obliges them to teach others,

but as bishops cannot fulfil all the offices that this

employment requires, they are aided by the
pastors and ministers of the Church. After this
model, St. Ignatius, enlightened from above, has
established the various grades of the Society.
After the two years noviceship, the subjects
admitted make the vows of poverty, chastity, and
obedience, which constitute them Eeligious, and
consequently oblige them to aim at perfection, by
the use of the means prescribed in the rules and
laws peculiar to their order. They remain in this
tate during the whole course of their studies,
that is, generally for seven years. They then
have a third year of probation, entirely devoted to
the renovation of their spirits, and the practice of
religious virtues; after which, being honoured
 FATHER BALTHASAR ALVAREZ. 137

willi the priesthood, they exercise its functions

for a longer or shorter time. Their superiors
remark them, notice their talents, their virtues,
their prudence and zeal for the salvation of souls,
and if in all this, they perceive in them a maturity
of virtue and learning, they are admitted to the

solemn profession, in which they add to the three

ordinary vows, that of going to serve the Church,
wherever it may please the Sovereign Pontiff to
send them. It is evident, that to contract such an
engagement, there must be, with heroic resigna-
tion, very perfect virtue, and a great love of God,
and our neighbour. For this reason, this profes-
sion is not made at any fixed time, and few are
admitted to it. The others, good religious men,
but inferior to these in virtue and learning, form
the class of spiritual coadjutors, charged with
helping the first in the functions of the holy
ministry, and the offices which it may please
Buperiors to entrust to them.
Father Balthasar having proved himself as emi-
nent in virtue as in learning, and capable, by his
prudence, of all the offices in the Society, was
admitted, twelve years after his entrance into
religion, to this solemn profession, a very honoura-
ble distinction, no doubt, since it is the proof of
no ordinary merit, but, at the same time, a very re-
sponsible one; and it is from this point of view that
it is regarded by those who grant it, and by those
who are elected to it. Far, indeed, from confer-
ring exemptions and privileges, it binds to a stricter
practice of obedience and poverty, deprives of all
138 ÎHE Lir^E OF

chance of dignities, unless imposed by the express

order of the Sovereign Pontiff, and requires the
acceptance of any mission) however perilous, which
it may please him to impose upon them. If,

then, there be any true honour in this elevation,

it is in fulfilling with exactness these great and
difficult obligations. Father Balthasar acquitted
himself of them excellently, as will be seen in the
course of his life. I cannot^ however, pass on,
without making some general remarks on his per-
fection in the fourth vow.
The vocation of the professed of the Society is

like that of the apostlesj who were not attached to

any territory, but went from place to place, preach-
ing the gospel in the countries allotted to them,
prolonging their residence where their ministry
was most fruitful. At the voice of the Sovereign
Pontiff, of the general of the Society^ or of the
superiors who represent them, they go about
giving missions, from place to place, depart to the
most distant countries, remain at home to govern

the houses, or in colleges to instruct youth, having

no object but to procure for Jesus Christ the fl*uits
He asked for, when He said : I have chosen you
and placed you, that you may go and bring
forth fruit, and that your fruit may remain."
Ego elegi vos et posai vos ut eatis^ et fructum
afi*eratis; et fructus vester maneat»'* Isaias seems
to havehad in view this variety of functions, when
he compared evangelical labourers to clouds, that
seem to fly, urged on by the wind, and to doves,
occupied in building their nests. Our Keligious
 FATHER BALTSASAR ALVAREZ. 133

are in fact clouds, not indeed empty, but full of

the water of heavenly doctrine, which, urged on by
the power of the Holy Spirit and of obedience,
traverse the world, watering the hearts of men,
that they may produce fruits of life, that is, the
fruits of good works. Some countries are watered
by them more abundantly, because they dwell
there are others, through which they
there longer ;

merely pass, but not without rendering their

ministry useful to some souls at least. The com-
parison of doves is no less apt ; like them they
fly to their nests, and deposit their eggs, which
they hatch patiently, until the little ones are ready
to come forth, for they are birds that quickly
multiply* Lovers of solitude, they willingly re-
main under the roof of their Eeligious house,
where they pray, sigh, meditate on the divine
mysteries, and taste the sweetest consolation.
They there bring forth spiritual children
whom they train with great perfection; they
then go to other places whither obedience calls

them, to increase the number of the children of

God, and recall to Him
the wanderers. Such was
Father Balthasar's more particularly after his
life,

solemn profession. Though he had a great in-

clination for solitude, prayer, and contemplation,
he did not fail to labour assiduously for the sancti-
fication of souls, whom, through his watchful
care, he led on to high perfection. Our Lord, to
multiply the fruits of his ministry, caused him to
be sent from, one place to another. Thus he was
Bent from Avila to Métine, from Métine to Eome,
140 THE LIFE OF

from Rome to Castile, where lie held the office of

vice- provincial, and from Castile to Arragon as

visitor, whence he returned to become the
Provincial of Toledo. At this time, it was in

agitation, to entrust him with the government of

the province of Peru, and he showed himself ready
to obey without a word; but this appointment was
not made, as God had other designs upon him.
To him all employments and places were alike.

He even found in these changes, an additional

happiness, on account of the acts of submission
they caused him to make to the Divine Will. This
was quite evident, from the promptitude and
appearance of satisfaction, with which he went to
his destination. Almighty God said to holy Job,
to give him a high idea of His power : Does the
thunderbolt depart when you send it? does it
return at your summons, saying, we are here ?'
" *

Numquid mittes fulgura et ibunt, et revertentia

dicent tibi Adsumus ?" St. Gregory the Great
:

thinks that in this passage. Almighty God had

evangelical labourers in view; and in effect. He
sends them where He wills, without meeting with
any resistance; they return at His call, glorifying
Him and rendering Him thanks for the success
they have met with ;
they say to Him : We are
ready to set off again, to go whither it may please
Thee.'* Such was always the conduct of Father
Balthasar, as we have seen up to this time, and
as will be noticed in the course of his life.
 FATHEE BALTHASAR ALVAREZ. 141

CHAPTEE XIII.

GOD GRANTS HIM A GREAT GIFT OF PRAYER AND

—
CONTEMPLATION HE GIVES AN ACCOUNT OF
IT TO HIS GENERAL IN COMPLIANCE WITH OBEDI-
ENCE.

The father had for sixteen years made his

prayer in the usual method, which is that of
meditation, when it pleased God to raise him to
the prayer of contemplation. He received this
great favour at the time of his profession, and he
began then to receive those wonderful communica-
tions, of which they alone can speak, who know
them from sweet experience, but of which they
are usually silent, unless God oblige them to
make them known. This was precisely the case
with our pious father. His method of prayer
having caused doubts in the minds of some local
superiors, they wrote to the general, who, to
ascertain the truth, commanded him to give an
account of all that took place in his soul. The
obedient Keligious at once took pen in hand, and
candidly disclosed his spiritual state ; I will relate
what he wrote for the benefit of my readers :

worked for sixteen years like a labourer, who takes

all kinds of pains to render his field fertile, with-
out, however, gathering any harvest from it. It
was extremely painful to me, to see myself deprived
 142 THE LIFE OP

of the gifts and talents, which enabled others to

advance, and made them pleasing to God. At
first I endeavoured to overcome my incapacity, by
prolonging my prayer beyond measure, but that
only fatigued my mind and dried up my heart ;

and perceiving the temptation, I resolved to give

to this exercise, only the time prescribed by

obedience. That at least cured me of the foolish

wish, to share in the progress, and in the special

favours granted to those among my brethren, who
were more worthy than myself. I saw also, that
my defects did not humble me so much, as cause
me pain, because they seemed to me an obstacle to

the designs of God over me. I felt deep sorrow

for them. I grieved also for the defects of the souls
under my charge ; and it seemed to me the duty
of a wise director, to require of them to labour
with bitterness of heart at their amendment. For
fourteen years I was in the habit of presenting
myself before God, as a poor man asking alms ;

but as I was far too much occupied with my own

interests, I passed all this time in deep sad-
ness, imagining that I should never attain
perfection. At last, I entered into myself, and
easily perceived my foolishness. For several days
afterwards, my confusion before God was extreme.
Shame kept me from my eyes. I dared
raising
not speak, except to entreat Him to punish and
pardon me, and to remedy my miseries. Then
He deigned to admit me to a higher kind of
prayer, and my penitents profited by it. From
that time I felt my heart changed, dilated, dis-
 FATHER BALTHASAR ALVAREZ. 143

engaged from creatures, and in a state of astonish-

ment, that I can only compare to that of the
blessed, when they shall say to God on the day of
His justice :
'
In beholding The e, 0 God, we see
all that is good, and we are cured.' In this new
state, I received many graces at once ; I acquired
in the first place, a just appreciation of what is

precious, and knowledge to discern what is vile

and contemptible : afterwards I discovered easy
means to obtain heaven, and I saw myself in an
assembly of persons destined for eternal happiness.
God gave me a clear knowledge of the truths, which
are a delicious to my soul, which
nourishment
establish her in peaceand repose, and cause her to
mount up to the heart of God, whence these truths
proceed as from their source. These lights are
not all permanent; they come and go, but at
the present time I receive them more frequently,
God be praised for it.

I have also received greater strength to endure

the labours, crosses, and trials, with which it may
please the Divine Will to visit me. I have lost
the fear I used to feel, of those who were superior
to me in sanctity and wisdom, insomuch that I
durst not appear before them, seeing myself so
destitute of wisdom and learning, and scarcely con-
sidering myself as a man ; I thought I could not
live without the guidance of a saint, and a prudent
and skilful man. Now, without ceasing to esteem
the persons of whom I speak, or to appreciate the
assistance I can receive from them, they seem to
be no longer so necessary to me, and it appears more
 144 THE LIFE OF

beneficial to me, to live with God alone, in Whom

I find all. I began at the same time to experience
a certain interior life, through which I find it easy
to direct myself in the Smallest things, and to
render the same service to the souls under my
care. Owing to this interior spirit, I no longer
perceive difiiculties in those things which formerly
caused me anxiety^ and I discharge the functions
of my ministry with a facility, that my former
preparations did not procure for me. Thus I have
learned by experience, the wisdom of the advice of
St. Peter, *
that we should cast all our care upon
God, because He has care of us.* *
Omnem
solicitudinem vestram projicientes in eum, quo-
niam ipsi est cura de vobis.' This experience has
also enabled me to assist my neighbour, without
going out of myself^ so that the works of zeal are
no impediment to my peace.
The government of others has become easy
and consoling to me : for it is the property of a will
guided by the interior spirit, to remain free, in the
midst of the most numerous and important affairs.

When I enter into myself, I find there, as it were

fixed, the image of the holy humanity of my
divine Saviour, not merely in a transitory way, but
habitually. The wish to give more time to prayer,
no longer causes me anxiety and solicitude, for
I have found by experience, that God gives more
to a mortified man in one hour of prayer, than
to another who is not so, in several hours; and
that the occupations imposed on me by obedience,
are more profitable to me than reading or repose.
 FATHER BALTHASAR ALVAREZ. 145

My defects alarm me much less than formerly ;

instead of being painful, they console me in some

degree, because showing me
they humble me,
what I am of myself, me to put my
and oblige
confidence in God, by warning me of my own
w^eakness. They appear to me like so many
windows of my soul, through which light comes
in, and shows me that involuntary faults cannot

be an obstacle to perfection; therefore I only

occupy myself about them as far as is necessary,

to be covered in confusion for them before God,

and to renounce myself. The defects of others no v

longer excite in me any feeling but compassion,

and I see clearly that the displeasure they formerly
gave me, arose from my impatience ; I have there-
fore resolved to bear with them in my penitents,
instead of grieving them and sending them away
sorrowful, as I used to do.
**As for my prayer, it is as follows. I place
myself respectfully before God, Whose presence is

manifested to me interiorly and exteriorly, not in a

transitory way, but permanently and habitually,
and I rejoice inHim. Such is, I think, the teach-
ing of St. Thomas, where he says That the :
'

attention of beginners, proficients, and the perfect,

should be chiefly directed to keep themselves united
to God, during this exercise,' though with certain
differences, which he carefully points out. '
Though
the perfect,' he says, '
endeavour to advance in
charity, that is not, however, their chief study,
they occupy themselves in uniting themselves to
God, and enjoying Him ; beginners, on the con-
146 THE LIFE OP

ti-ary, and those who are n^aldng progress, but all

tending to the same end, are moi-e solicitous, the

first to avoid sin, the others to perfect themselves
in virtue.' To explain this doctrii^e, he cites for
an example, the motion of a body which departs
from one term, draws near another, and at last
rests quietly. The same holy Doctor in his little
work on Beatitude, speaking of the manner in
which the saints enjoy God in heaven, says that we
should do the same on earth, and aim at that in
all our actions, because this enjoyment of God is

our true good. He si:^pports this, by a passage \

from Isaias, which says ih^t the Son of God

was given to us that we might enjoy Him, even
during the present life. What more is required
to condemn the folly a,nd blindness of those who
seek Him with anxiety,^ are distressed at not find-
ing Him, and cry out, to Him in prayer, that He
may hear them ? They surely forget that they are
living temples, wherein dwells the majesty of God,
^s the apostle teaches. Therefore, they seek at a
distance the Sovereign Good Whom they possess,
and torment themselves, instead of enjoying Him,
which depends upon themselves. It consequently
follows, that their works are not as perfect as they
might be. ^
Though it is true,' adds St. Thomas,
that he w:ho suffers willingly for God, gives Him
thereby a proof of his -love, he proves it still

better by rejoicing in Him in prayer. It is there-

fore certain, that union with God, and the enjoy,
ment resulting from it, are common both to the
 FATHER BALTHAS^IR ALVAREZ. 147

citizens of heaven and the just who live upon

earth.
It sometimes also happens to me in prayer, to
reason according to the intelligence that is given
me, either on some words of holy Scripture, or on
the instructions that God gives me interiorly, but
usually I am silent and at rest. What need
have I, in efifect, to break silence ? Everything in
this world speaks to God : all in me is open before
His eyes my heart, my faculties, my powers, my
;

knowledge, my thoughts, my desires, my efforts,

and my end. On the other hand, His glances are
so powerful that they can correct my defects, in-
flame my desires, and give wings to my soul. I
have no need either to excite my will for He ;

desires more than myself, the advantage and glory

I can gain for Him by my services and my obedi-
ence. Besides, as He is my guide in the path
which what can I do better than follow
I traverse,
Him in peace, trusting in the truth of His word ?
If I do not obtain what I seek and desire, I gain a
greater good, that is, the conformity of my will to

His good pleasure, and this is the end of my life,

and the object which I should never cease striving
to attain. Why should I wish to know what He
hides from me, to walk in a path which He does
not open to me, or to make quicker progress than
He desires ? 'If,* says the author of the Imita-
tion, 'you come to seek no longer yourself, but
Me alone, you will then greatly please Me, and
will live in great peace.' Such is my present dis-
 148 THE LIFE OF

position, and I find in it a consolation wLicli leads

me to allow Him to treat me as He pleases.
Since I embraced this method of prayer, I have
endeavoured to find authors who approve, and
reasons which support it. These authors are
mystical theologians : St. Augustine, (ep. 112.) ;

St. Thomas on these words of the Apocalypse :

Factum est silentium in cœlo quasi media

*

horse St. Gregory, (8rd. Book of Morals, ch. xxvi.

and xxxix.) ; St. Bernard, (serm. 55, on the Can-

ticles) ; Albert the Great, '
De adhaerendo Deo/
(ch. XX.) John Climacus, (grad. 27 Eccles.
; St. ;

xxxii. 9,) in these words Audi tacens, et pro :

'

reverentia accedet tibi bona gratia,' which means,

if I mistake not, (* Listen in silence to the teach-
ing of God, and in return for this reverence, He
will grant j^ou His favours. His friendship, His
familiarity.') It seems to me also, that the Holy

Spirit had in view this prayer of repose, when He

said in the Canticles :f
*
I adjure you, 0 daughters
of Jerusalem, wake not my beloved until she
pleases.') 'Adjuro vos filiae Jerusalem ne sus-
citatis neque evigilare faciatis dilectam, quoad
usque ipsa velit.' The spouse on awaking
replies :
'
That is the voice of my Beloved.'
But how does she recognise it ? By its incompar-
able sweetness : the effects produced in her by this
voice, are too delightful to come from any source
but God. The sleep in which she is plunged, is a
figure of the repose granted to souls, which have
taken great pains to find God. ^ I have found,'

she says, 'Him Whom my soul loveth, I have held

 FATHER BALTHASAPt ALVAREZ. 149

Hira and I will not let Him go.' '

Inveni quern
diligit anima mea, tenui eum, nec dimittam.'
She is full of joy, and I can understand it. How
could she be sad, when she possesses the source of
all joy ? Our troubles and sadness proceed, from
our seeking those things wherein they abound,
while we fly from those which contain life and joy.
^ Thus are we the artisans of our own miseries.
Yes, our desires are our executioners.
Nevertheless, the object of all our desires is

happiness and rest. Even worldlings do not seek

anything else : they labour in youth, that they
may rest in old age, and they pity as unhappy,
those who are always labouring and never at rest.
^ In this sense, Thomas (work 63) blames those
St.

spiritual persons, who spend their whole life in

seeking God, instead of enjoying Him, and he

asserts, that their exercises are less perfect for
that very reason. He who builds no
a house,
doubt intends to live in it ; and he who plants a
vine wishes to gather its fruit. *
What shep-
herd,' asks the apostle, 'is satisfied with pastur-
ing his cows, without drinking their milk?'
*
Quis pascit gregem, et de lacté gregis non man-
ducat ?' Was it not also in this sense that Jesus
said to Jerusalem :
'
0 if thou hadst known the
things that are for thy peace, but they are hidden
from thy eyes.' * Si cognovisses et tu quae ad
pacem tibi nunc autem abscondita sunt ab oculis
;

tuis ?' These words may be very well interpreted

in this manner : Thou possessest all that is neces-
sary for happiness ; thou needest only to know it
 150 THE LIFE OF

to enjoy peace. What makes the soul uneasy îs,

the agitation with which she pursues a good she

thinks she has not ; if she knew she possessed it,
certainly she would rest in enjoyment. Take
notice of a man, who is seeking another to whom
he wishes to speak ; even when he has found him,
if he do not recognise him, his anxiety continues,
because his desire is not accomplished. This
was what happened to St. Mary Magdalene at our
Lord's resurrection —she sought Him eagerly, and
even when she had found Him, was not at rest
until she knew that it was He.
What man would be so foolish, as to prepare
food for himself continually, without ever taking
it ? *
I have seen,' says the Holy Ghost in
Ecclesiastes, '
another evil under the sun ; a man
whom God has loaded with goods, so that nothing
is wanting to him, but to whom He has not given
the power of eating of them.' It is useful to
remark, that there is the sa me difference between
the man who understands this, and him who does
not understand ifc ; as between a man who, after
labouring painfully to gain his bread, does not eat
it, and another who, as soon as he is in posses-
sion of it, uses it to appease his hunger : be rests
while he is eatin g, the other continues hungry and
uneasy.
When a soul, after seeking God, has found
Him, what can she do better than enjoy His
presence ? *
Taste,' says the Psalmist, *
and see
that the Lord is sweet.* *
Gustate et videte
quoniam suavis est Dominus.' (Ps. xxxiii.) The
 jFATÉER feAt^TÔÀSAE ALVaPcEZ. 151

excellence of tliis path is described in the Book

of Wisdom. When the Spirit of Wisdom enters
into a soul she becomes so precious, that nothing
in nature, however rich-, 6an be compared with
her, neither gold, silver^ precious stones, or cor-
poral beauty, however remarkable it may be.
This Divine Spirit, in giving Himself to her>
communicates to her all His qualities ; nowj He
is sweet, full of goodness, wealthy in the posses-
sion of all kinds of richesi, &c. A soul which
knows and feels Him within herself, easily bids
adieu to the vain affections which occupied her,
and she then begins to be free. So much for the

authorities who approve this kind of prayer.

Let us now consider the motives that recommend
it.

I. If the mind does not Usually reason in this

kind of prayer^ at least it asks, not '
in actu sig-
nato,' but '
in actu exercito,' as theologians say.
It does not indeed express its desires in words*
but it knows well that they are open before God^
Whose holy presence faith reveals to it : now, ,

desires are quite as effectual with God, as words

with mortal men. The Koyal Prophet says that
the Lord has heard the desire of the poor :
'
De-
siderium pauperum exaudivit Dominus.* It suf-
fices then to desire with faith, that God may see
what passes in the soul, and he who follows this
way, and renounces his own, may be sure that he
will find therein all good.
'^11. Whoever thinks thus of God, gives Him
greater honour, because the idea he forms to
152 THE LIFE OP

himself is more sublime, and more conformable to

the excellence of His Divine Majest3\
^ III. We know that many saints have practised
this kind of prayer.
" IV. It is the true method of prolonging this
exercise, and of rendering it in some degree con-
tinual, which cannot be the case with meditation,
as reasoning is fatiguing.
V. This method causes no injury to the soul.
All that she desires to obtain by reasoning for her
amendment, she can obtain with much more cer-
way we speak of. Thus we see that
tainty in the
those who follow it, are more attentive to their
advancement, more submissive to their superiors,
more firm in troubles and disastrous events, more
able and skilful in the guidance of others.
It is, however, true to say that this method
is not suited to all. The ordinary method is that
laid down by St. Ignatius but the way of which
;

I speak, should be embraced by those whom God

calls to it, and by those who have long exercised
themselves in meditation, with the advice of their
directors. This doctrine has St. Ignatius for an
example; for after following, as a beginner, the
path marked out in his Exercises, he entered into
the passive state of which I am speaking, as his
life informs us. *
Postea erat patiens divina.'
If every science has its beginning, middle and
end, I may say as much of prayer. Now, no one
has any right to interrupt this progress. Direc-
tors cannot, with a safe conscience, recall to an
active state those whom God calls to repose; they
 FATHER BALTHASAR ALVAREZ. 153

would endanger by it both their souls and bodies.

Osana, in his alphabet, goes so far as to say, thiit
God will shorten the lives of superiors, who shall

thus place themselves in opposition to the Master

of souls, unless they cease from this tyranny. I
do not mean to speak here, of what they do in
this way as a trial, for they then exercise a right
which cannot be disputed. This is my opinion,
and I may say, my experience, on this subject, but
I entreat that it may be for your paternity alone.'*
This account, given by Father Balthasar to his
superior, purely through obedience, throws great
light on his eminent virtue. He begins by con-
fessing his illusions and ignorance, before ho
speaks of the abundance of blessings which he
had received from God, that the wonderful change
wrought in his soul, may be attributed solely to
the liberality of God. If he speaks of his con-
templations, it is because that was the point, in
which his superiors believed him to be the dupe
of the spirit of error. Before he began to write,
he made a retreat of fifteen days, and did not
send his account to the father general, until it had
been seen by a very experienced father, who took
a copy which he kept by him a long time ; but
after the author's death he brought it to light,
and by this means it came into my hands. Bat
as it contains instructions of great importance for
souls given to prayer, and some might abuse them,
by departing from the spirit of the holy father,
I will coniment upon them in the following chap-
154 THE LIFE OF

ters, without) however> interrupting tlie liistory

that I have begun.

CHAPTER XIV.

A MORE DETAILED EXPLANATION OP THE PRAYER OF

REPOSE OR QUIET—^EXAMINATION INTO THE CAUSES
THAT MERITED FOR FATHER BALTHASAR THIS
PRECIOUS FAVOUR.

The lives of the Saints are books useful to all ;

the riches they contain are offered to all, but they

cannot all be used in the same manner. Some
things are intended for our imitation, others to be
merely admired, and to induce us to glorify the
Author of these extraordinary graces. Among
those which are practicable, the reader must with
prudence, select what suits his attraction, and his
degree of advancement in perfection. It is quite
certain that the arm of God is not shortened,
and that He still grants to His beloved souls, the
same graces that He formerly gave to His saints.
Spiritual persons who may read this work, can
regulate themselves from the instructions and
examples they will here meet with, taking into
consideration their method and degree of perfec-
tion. It is to render this discernment more easy,
that I undertake to explain here — 1st. The theory

of this method of prayer ; 2nd. The way which

leads to it ; 3rd. The obstacles which shut us out
 FATHER BÂLTHASAR ALVAREZ. 155

from it; 4th. The fruits to be drawn from it;

5th. The vocation we must have to enter upon it.

And I will show these things in the subject of

this history.
I. We will begin by explaining the terms made
use of by the father, with many others, to denote
this kind of prayer. We will speak later of its

substance and its circumstances, from another

treatise of the same father^ written in answer to
the objections of his detractors. This subject is

not useless ; for names express things, with their

nature and effects. This prayer is called the
prayer of the presence of God, of repose or recol-
lection, and of silence. Many other names are
also given to it ; but I mention these only as the
most general, and those of which I do not speak
are contained in them. I say then : 1st. That it

is a prayer of the presence of God. No doubt, in

order to pray well, either mentally or vocally, it is

necessary that he who prays, should, enlightened

by faith, firmly believe that God is present and
hears his prayer ; for no one thinks of conversing
with a person, whom he believes to be absent,
deaf, or inattentive to what he says. All prayer,
then, supposes the presence God; but the
of
prayer of which I speak, has received this name
for a reason peculiar to itself ; it is, that in this
prayer the soul, illuminated by the Divine light,
discovers without any reasoning or difficulty, God
present, near her, or within her, insomuch that
she seems to see, to hear, and to feel Him. Thus
Moses, as the great apostle relates, stood firm
156 THE LIFE OF

before Pharaoh, because hie believed he saw the

invisible God present to defend him. •
From this
clear view proceed, as from a natural impulse,
deep respect, profound admiration, a feeling of
satisfaction and joy, as it happens to a person
who beholds a picture of remarkable beauty.
2. I say that this prayer is justly termed the
prayer of repose or recollection. "We find there
in fact, neither variety, multiplicity, change of
representation or busy reasoning ; the memory,
understanding, and will, closely united, are fixed
on God, attentively contemplate His mysteries,
and enjoy a profound tranquillity. Hence we
may judge what difference there exists, between
this contemplative prayer, and meditation; for
meditation runs from one thing to another, to
discover a hidden truth, or to comprehend it more
clearly, while contemplation perceives the Sove-
reign Truth, at one simple glance, with great ad-
miration, sweet complacency, and delightful joy.
3. This prayer is a prayer of silence, because
the soul speaks not, but listens with deep atten-
tion, to what her heavenly Master speaks to her
heart, and teaches her regarding Himself, and His
mysteries. We must not however fancy, as inex-
perienced persons usually do, that in this silence,
the powers of the soul are so suspended as to be
entirely inactive ; that is impossible in a person
that is awake ; at least it would be most certainly
a great torment. I will say more : it might be
exceedingly injurious to him, as besides the time
he would lose in idleness, he would be exposed to
 FATHER BALTHASAK ALVAREZ. 157

the deceits of the devil, and to the follies of his

own wild imagination. It is then certain, that as
long as God does not work in the soul, she must
make use of her faculties, and even during the
time that God works in her, she acts with Him,
as a scholar listens in silence to his master's
lesson, and makes his understanding and will
agree with what is said to him. Neither is the
silence of which we here speak, the silence of the
tongue, for it takes place in all kinds of mental

prayer ; it is a silence, of the soul, which does not

even require that the powers should be wholly
silent : it is enough that they are occupied with
what God works in them, according to these
words of the Royal Prophet : I will listen to
what God speaks to me interiorly." Audiam
quid loquatur in me Dominus Deus.'*
In this prayer, in effect, God deigns to instruct
His creature, to speak to her heart, to reveal to
her His truths, and attract her strongly towards
them, without it being necessary for her to have
recourse to her own efforts, as she must do in her
meditations and prayers. This is then a passive
Btate, as St. Denis teaches " Patiens divina :

that is, she listens, instead of speaking, and

receives, rather than seeks. That explains w^hy
interior attention to the voice of God, is called
silence : for then all creatures are silent in the
heart, and there is no sound that can disturb its

profound peace. The soul in this state, says the

Holy Ghost in the Book of Canticles, sleeps and
watches at the same time, *^Ego dormio, et cor
 153 THE LIFE OP

meum vigilat/' The heart watches in its attention

to know and love God, and to act with Him, and
the soul seems asleep as regards all exterior things,
so that she sees nothing of what takes place out
of her, and hears nothing that is said to her.
Finally, it is in this prayer that union takes place,
because the soûl, more clearly enlightened regard-
ing God's greatness, and inflamed with extra-
ordinary love, attaches herself to Him so strongly
that she becomes, as the apostle teaches, one spirit
with Him. Qui adhaeret Domino unus spiritus

est." Then she can neither see, love, nor will

anything but this sovereign good, and her sole
language is to cry out with the Eoyal Prophet:
What have I in heaven, and besides Thee what
do I desire upon earth Quid mihi est in cœlo,

et a Te quid volui super terram ?" (Ps. Ixxii. 25.)

Or with the Spouse in the Canticles : I have
found Him whom my soul loveth ; I have held
Him, and I will not let Him go." **Inveni quern
diligit anima mea, tenui eum, nec dimittam.'*
Such are the names most usually given to the
prayer of repose or quiet, in which abound heavenly
lights and lively affections towards the divine mys-
teries. The light received by the soul, is not
always of the same kind. Sometimes it is given
by imaginary representations, imprinted in her by
God sometimes by a simple light of the intellect,
;

but so sublime and clear, that it leads to the

highest point of mystical theology. This is what
St. Denis calls entering into the divine obscurity,
in divinam caliginem ;" that is, into the inacces-
 FATHER BALTHASAR ALVAREZ. 159

sible light, wherein union with our Lord is effected.

This degree is so sublime, and the union wrought

therein so ineffable, that God alone can, by a
special grace, raise the soul to it. What she there
beholds is great and wonderful ; but beyond, there
opens, as it were, an infinite abyss, which prevents
her mind from penetrating further ; so that what
she perceives, is nothing in comparison to what she
is ignorant of. The extraordinary circumstances
that usually accompany this prayer, have caused
several other names to be given to it thus, when :

the illustrations, visitations, interior visions, and

transports of love produced by union, raise the
soul above the senses, so that the body becomes
insensible and immoveable, it is called suspension

or extasy. When that takes place by a strong and

sudden operation, it receives the name of rapture.
It w^as thus that St. Paul found himself rapt to
the third heaven. If this rapture be accompanied
with great interior sweetness, it is then a spiritual
flight. Was it not to this that David alluded,
when he said : Who will give me the wings of

the dove, that I may fly away and be at rest ?"

*'Quis dabit mihi pennas, sicut columbae, tunc

volabo et requiescam.'' It sometimes happens
that the body is lifted up from the earth, by the
impetuous movement of the soul, rising to the
contemplation of heavenly things. But, in all

these extasies and raptures, the mind is neither

idle nor asleep : it sees, hears, understands,

admires, rejoices and loves. When it remains in-

active, and God does not work in it, its state is

160 THE LIFE op

stupor, slumber, or an illusion of the spirit of

darkness. In conclusion we may say, that these
things being very dangerous, we must neither
desire nor seek after them, but rather avoid them,
unless our Lord should manifest His will in this
regard, in a way that excludes all doubt.
2. After explaining clearly this method of
prayer or contemplation, it will not be useless to
examine the reasons, why Father Balthasar was
raised to it. It is probable that the first was, the

need he had of it, as a master in spiritual know-

ledge, and guide of several souls, called to walk in
these sublime paths. Such was his own convic-
tion, as may be gathered from his own words : He
who has never learned Greek, can neither read
books in Greek, nor express himself in that
language, much less give others lessons in it. I
may say as much, and with stronger reason, of a
director that is ignorant in spiritual science. He
is obliged by his state, to give advice to all, and to
direct each one, according to his advancement, in
the path pointed out to him by Almighty God,
for though all souls tend to thesame end, there
are different methods of attaining it ; and to
direct well in all these ways, it is very necessary
that he should have traversed them himself. I
know^ that the reading of ascetic works, and of the
lives of the saints, may be of great use to him,
but, after all, experience is the best mistress, and
makes the most skilful directors. Is it not a
great consolation for a disciple to hear from his
guide :
*
I have experienced what you tell me, and
 FATHER BALTHASAR ALVAREZ. 161

the same things you mention have happened to

me T Is there anything more encouraging to

a soul yet inexperienced, than to see her director
meet her half way in her wants, anticipate her
questions, understand at the first word what she
wishes to say, and explain clearly what she desires
to express, but cannot find words ? It is certain
that this experience of the director, contributes
greatly to the progress of his disciples, gains him
their confidence, and makes them say as the
apostles formerly did to Jesus Christ: *
Now we
know that all things are known to you, and that
you have no need that any one should ask you.'
^
Nunc scimus quia scis omnia, et non est tibi opus
^This makes us believe you
ut quis te interroget.'
to be a manGod, and that it is He who speaks
of
by your mouth.' *In hoc credimus, quia à Deo
existi.' It is, therefore, sometimes expedient, that
directors should manifest themselves to those
whom they direct, and communicate themselves to
them, though with wise discretion." These are
Father Balthasar's words, on the reason of his
own experience, which furnished him with the
means of directing souls so perfectly, and gained
for him the reputation of a very able director.
The second reason of this gift of sublime prayer,
was the necessity of preserving him from the
injury, that a life so active and so taken up
with others, might have caused him. God did
for him what the prophet Eliseus desired, when
he begged Him to give him the twofold spirit
of EUas. He, gave him a remarkable talent for
n
162 THE LIFE OF

his neighbour's salvation, and at the same time

admitted him to so sublime a degree of prayer,
that he enjoyed as much repose as if he had
been in a desert ; so that action was no hin-
drance to his contemplation, nor contemplation
any impediment to action. Cassian says (Coll.
19, 9), **That this double perfection is very rare,
and is only found in very great saints, as Sfc.
Anthony and St. Macarius." It pleased God,

however, to make Father Balfchasar a sharer in

these high privileges, by teaching him to unite

together divine familiarity, and conversation with

creatures, without their opposing each other, and
in such a way, that they were a mutual assistance.
It is remarkable, that it was precisely at the period

of his profession, when he consecrated himself

to the service of his neighbour, that God granted
him this grace, as if to show him, that it was not
given him, that he might live in solitude, but to
employ himself with greater safety in the guidance
of souls. Nothing is better adapted to unite
together two occupations, so opposite in appear-
ance, as a method of praj^er, in which the soul
sails on, not laboriously by rowing, but before the
wind, as it is said, that is, by the impulse of the
Holy Spirit.
The third reason which explains the bestowing
of this favour is, that God, in His goodness,
wished to reward his perseverance in prayer
through the understanding, which is meditation.
No doubt this method of prayer has its utility, for

it produces excellent fruits for the advauceaic nt of

 FATHER BALTHASAR ALVAREZ. 163

souls ; but those of contemplation are much more

abundant, and are derived with greater facility and
consolation. He who reasons and meditates,
labours and becomes fatigued, like one who draws
water from a w^ell, by the strength of his arm, to
fertilize his garden ; but the water of contempla-
tion falls of itself, like an abundant rain, whose
beneficial effects the Holy Spirit has deigned to
make known to us. Lord," said the Royal
Prophet, Thou hast watered the earth with Thy
rains, and hast loaded it with riches. These
waters will be its joy, for they will give it fertility."

(Ps. Ixiv.)
God usually grants this gift of contemplation to
those, who have long laboured at the purification

of their hearts, at overcoming their passions, and

meditating on the truths of the Gospel, especially
when they labour zealously to sanctify and save
others, if He judges it expedient for their perfection.
It was thus that He acted towards St. Ignatius.
Father Balthasar received the same grace from Hig
liberality, because, like his blessed father, he per-
severed with equal humility and resignation, in
the exercise of ordinary prayer.
3. We must not attempt to arrive at contem-
plation, otherwise than through the gate of medi-
tation, or to prescribe to Almighty God the time
of His visit. It belongs to Him to say to His
servant : Friend, go up higher.*' Until that
time, we must be content with the method of
ordinary prayer. Father Balthasar remained in
this path fourteen years, St. Teresa eighteen
 164 THE LIFE OF

years, other saints a still longer time, and tin's

need not surprise any one, who knows how to ap-

preciate such a favour. If Jacob did not think it

too much to obtain Eachel, a figure of the con-

templative life, by a painful service of fourteen
years, shall we be surprised, to see noble and en-
lightened souls doing as much, to arrive at true
contemplation ? No, without doubt : so much the
more, as, while waiting for this grace, they acquire
very great benefits, by acknowledging themselves
unworthy of it, by labouring to purify themselves
more and more, and by multiplying their holy
desires, biding God's time with as much patience
as confidence. By the practice of all these virtues,
they render themselves worthy of the desired
favour, and when once they have obtained it,

they show themselves so much the more grate-

ful, so much the more diligent in preserving it,

and reaping its fruits, as its acquisition has been

naore difficult. Then these favourites of God are
capable of guiding others, in the path which is so
well known to them know how to en-
;
they then
courage their disciples, and support them amidst
aridity and afflictions of all kinds. We know this
from happy experience, under the guidance of
Father Balthasar. 0, how touching were his ex-
hortations ! how powerful his zeal to animate us to
prayer ! I will here relate a few of his words on
this subject.
Let us not be tired, my brethren, of going to
the gates of God, which are always open, or which
will certainly open immediately when we knock,
 FATHER BALTHASAR ALVAREZ. 165

according to this promise :

*
Knock, and it shall
be opened to you.* *
Pulsate, et aperietur vobis.'
(Luke xi.) How is it, that this promise of Jesus
Christ to us, does not suffice to make us bear His
delays in peace, and to support our confidence?
Can we then doubt of the teaching of faith ?
Reason alone would suffice to reassure us. Does
it not, in effect, tell us, that the hardest heart
cannot bear to see a poor man trembling with cold
at his door, without opening it ? Now, the Heart of
God is not a hard heart, it is the heart of a father.
Let us then, my brethren, persevere in knocking
at the door of this great God, even if an icy cold
should seize us. At the moment when we least
think of it, will open the door to Mardo-
Assuerus
cheus, and admit him into his presence. Then
his happiness will make him quickly forget the
miserable days, passed at the gate of this great
king."
In confirmation of this doctrine, he cited to ug
his own example : after w^hich he added, that God
delays to manifest Himself to souls, for one of
these two reasons ; either because they are negli-

gent in purifying themselves, or because they do

not sufficiently esteem the grace they ask. Every
kind of vice,'* he added, is like a dark cloud
that intercepts the Creator's presence, and nothing
is more adapted to make us esteem this favour,
than to know what it costs, and how long
must it

be waited for." The reader can judge what must

have been the excellence of the father's prayer,
and the greatness of the gifts it obtained for him ;
166 THE LIFE OF

for if tlie harvest usually corresponds with the

cultivation, if consolations are given in proportion
to afflictions, and if the labour is the measure of
the reward, a man who had sowed for fourteen
years in labours and sorrows, cannot fail to reap

an abundance of merits, consolations, and gifts of

all kinds, having to deal with a Master, Whose

generosity exceeds the demands of those who ask,

and even their hopes. We shall see this in the
following chapter.

CHAPTER XV.
OF THE father's VOCATION TO THIS DEGREE OF
PRAYER, AND THE ADVANTAGES HE DERIVED FROM
IT FOR HIS OWN PERFECTION, AND THE GOOD OF
THE SOULS ENTRUSTED TO HIM.

Contemplation is so excellent and profitable a

grace, that Father Balthasar, from his own con-
fession, could not have obtained it, but by the
special vocation of God. This is easy to under-
stand; for what right can any man, however holy,
have to so great an elevation? Neither time,
place, nor merit, can give it. God calls to it

whom He pleases, when He pleases, and as He

pleases. It is a pure favour, a privilege granted
without any claim. In order to approach His
divine Majesty, the soul, even were she another
Esther, must await His summons; now this
 FATHER BALTHASAR ALVAREZ. 167

summons is an inspiration, an emotion, or lively

affection of the soul, that inclines her to this

sublime kind of prayer, and gives her at the same
time an aptitude for it. This vocation and this
aptitude are not given to all, who lead a spiritual
life ; and those who are deprived of them, should
not aim so high, it would be in them great rash«
ness and a culpable pride. There are souls, who,
from childhood, and at the period of their con-
version, are at once drawn to this sublime prayer,
and sometimes also, to very extraordinary favours ;

but that very rarely happens^ The practice of

meditation for a longer or shorter term, is what
most men are called to, and the ovdinai'y way*.
To support this doctrine, I will cite a fact taken
from holy Scripture. We read in Exodus, that
the people of Israel assembled at the foot of Mount
Sinai, heard voices and the sound of trumpets,
and saw lights burning, and the mountain en-
veloped in smoke, which petrified them with
terror. In their fright they went away, and said
to Moses : Speak to us yourself, and we will

hear you ; but do not let God speak to us, lest we

die." Moses, wishing to comfort them, answered :

Fear not, it is to try you, that God has appeared

on the mountain : His desire in alarming you, is
to give you a horror of sin.'* Then taking with
him his brother Aaron, and the seventy ancients
of Israel, they advanced towards the mountain,
and saw the Lord, on a throne of sapphires, of a
celestial blue. Then Moses dismissed his com-
panions, and ascended the mountain with Josue
168 THE LIFE OF

alone. As he walked, a thick cloud covered the

mountain for six days successively, and prevented
his reaching the top ; but on the seventh day,
God having called him, he entered into the cloud,
leaving Josue behind, and remained forty days
and forty nights with God, Who spoke to him face
to face, as a man usually converses with his friend.
It is thus that God acts towards His people in the
new Law. The greater number of the faithful,
destitute of spiritual light, and too much taken
up with temporal things, are called to vocal prayer
only, and to the remote consideration of the divine
mysteries ; those which inspire fear, deter from
sin, and lead the sinner to repentance. Others
more instructed, and less occupied with earthly

things, represented by the seventy ancients, are

called to approach God more by the
closely,
practice of mental prayer ; a more profound
meditation on the divine mysteries, and the affec-

tions of more fervent love and livelier hope. These

attain to the knowledge of God by His w^orks,
which are, as it were. His footstool; I mean the
beauty of the heavens, of the stars, and of the
riches of the earth, whence they deduce by reason-
ing, the greatness and the perfections of the Creator,
and feel urged to serve Him because He deserves
it, and gratitude requires it from them. This
class is composed of religious persons, and others
given to meditation, of which I will speak later,
and explain its importance, its security, and its
abundant fruits. Others, fewer in number, ascend
higher like Josue, but without however attaining
 FATHER BALTHASAR ALVAREZ. 169

to contemplation. Some indeed, like Moses, are

specially called by God, to the highest degree of
prayer. They enter into a thick cloud, which
hides from them the sight of earthly things, that
their eyes may be fixed on Heaven. In this state,

they contemplate their Creator, as clearly as our

state in this world will allow. They unite them-
selves closely to Him, and are admitted to

familiarity with Him ; some more, some less, as

it is pleasing in His sight. However, before He

raises them to the highest point. He keeps them
for six days in a lower degree, to try their patience,

and dispose them to receive the greatest grace.

Such should be all directors of souls > such at
least was Father Balthasar. Persons of prayer
found in him, therefore, a guide both safe and
singularly gifted. We will here enter upon a more
ample explanation, of the various favours granted
him, through his elevation to this exalted state.
We will remark as the basis of what we are
going to say, that the first gift, and the source
of all others in this extraordinary state, is to have
God Himself for Master and Director in prayer ;

not in the same manner as other souls, whom He

moves and teaches to meditate well, but in a
much more and consoling
particular, intimate,
manner, by inspirations and illustrations, which
leave little to be done by these privileged souls.
We will give his own teaching on this point,
the result of his experience: "If God," he said,
takes from a soul the faculty of reasoning in
prayer, it is' a sign that He wishes to be in a
170 THE LIFE OP

Special manner her Master. This impediment, in

fact, can only proceed from the interior. Now,
none but God alone can penetrate into the interior
of the soul, when the doors are closed. Neither
the good or bad angels have this power; this sign
is therefore very certain and free from illusion.
Besides, the peace and joy which accompany this
operation, clearly prove the presence and action
of the Divine Majesty.*' One day," he says else-
where, ^^as I was making my morning prayer, and
thinking of the loss I felt from the absence of my
guide, it was said to me interiorly: ^He does
God an injury, whoj while conversing with Him,
imagines he needs hiiman assistance, of which he
is deprived without any fault of his own.' Some
hours was celebrating the holy mysteries,
after, as I

the same sorrowful thought occurred to me, and

I heard the same voice saying: *If He who
directed thee by means of a man, wishes now to
direct thee Himself, what right hast thou to com-
plain ?' On the contrary, it is a signal blessing
and the prelude of great favours. God can in
one word enlighten regarding many things ; and
the prayer which He vouchsafes to guide, abounds
in all kinds of blessings. It produces respect,
tranquil confidence, intelligence of the most
sublime truths, accompanied with the sweetest
and most delightful consolation."
This direction of God Himself, gained for him
a second signal grace; that of penetrating into
the secrets of the Divinity, as masters in mystical
theology explain it; but let us allow him to
 FATHER BALTHASAR ALVAREZ. 171

describe this new favour himself. On the last

day of January 1576, I had, towards evening, a
conversation with a spiritual person, on the subject,
of knowing what the intellectual vision of God
and His mysteries is. This person knew mora
about it than myself; but the following day, on
awaking, I had a sort of view, of the light of which
she had spoken, the day before. Having placed
myself in prayer, I felt that God was there. I
saw Him; neither with my bodily eyes, nor
through my imagination : nevertheless His presence
was certain to me, and the sight I had of it was
far more powerful than that of the imagination,
or of the corporal eyes. I cannot explain this
method of seeing, but it may be recognised by
the following marks :

1. This view makes more impression on the

soul than that of the imagination, and of the
bodily eyes*
''2* It communicates such peace, and so deep a
consolation, thatit seems as if God had brought

the soul into His eternal kingdom. Surprised at

a happiness which she was far from expecting, and
which she knows to be undeserved, she then cries
out, transported beyond herself: *What is man,
0 my God ! that he should have a place in Thy
remembrance, or the son of man that Thou
shouldst deign thus to visit him ?' *
Quid est
homo quod memor es ejus, aut filius hominis,
quoniam visitas eum T (Ps. viii.) Jesus Christ
tells us that on the day of judgment the just will
ask Him in their surprise at being called to share
172 THE LIFE OF

His kingdom * When, : 0 Lord, have we shown

Thee hospitality ?' &c. With the same astonish-
ment the soul asks of Almighty God, in the state
of which I am speaking :
*
What services, 0 my
God, have I rendered Thee ? What have I done
to merit so great a blessing ?' This gives some
sign of the peace she enjoys, and the consolation
she experiences.
3. The soul, when she quits this state, belongs
no more to herself, nor to any creature ; she is all
to Him Who is all, and she may say with the
Royal Prophet :
*
One grace have I asked of the
Lord ; this will I seek after, that I may dwell in
the house of God.' '
Unam petii a Domino, banc
requiram, ut inhabitem in domo Domini.' (Ps.
xxvi.) This transport may be understood, for in

the prayer on which the soul has entered, God

begins to enlighten her, to manifest Himself ta
her, and honour her with His caresses. One
other feeling increases her joy, and completely
moves her ; she feels that she loves creatures for
God, and not for herself, and much more than if
they belonged to her.
^'4. If the thought should occur to this soul,
that what passes in her may be an illusion, she
despises this fear, convinced that the devil, who is

of a violent nature, is incapable of procuring her

the peace she enjoys.
5. She feels no drowsiness. Prayer causes
her no fatigue, for she is like St. Peter on Mount
Tabor, and can say with that apostle ;
*
Lord, it is
 FATHER BALTHASAU ALVAREZ. 173

good for US to be here.' *

Domine, bonum est nos
hic esse.'
6. She feels herself to be in the state, spoken of
by St. Denis in his mystical theology, when he
says :
^
That the mind which comprehends nothing
(in this kind of prayer) surpasses all understand-
ing.' It seems to her, in fact, that she knows
nothing, and feels no curiosity whatever, content
with what she possesses, without seeing it ; but
she is, at same time, more certain of
the its

possession than if she saw it with her eyes, or

touched it with her hands."
This doctrine sufiBces, to show the light that
prayer communicated to his understanding; it

opened to him, as it were, the kingdom of God,

where reside justice, peace, and the joy of the
Holy Ghost. He came from it, wholly belonging
to God, and united to Him so closely, that he
seemed to be one spirit with Him. This led
him to say one day to an afflicted soul, with whom
he was conversing on prayer : As me, I have
for

long dwelt in another country which meant, if

I mistake not, that his conversation was already
in heaven. To this favour, God added that of
giving him the assurance of his eternal salvation,
a favour as rare as wonderful, but nevertheless
certain ; for he himself acknowledged it to Father
Gilles de Mata. It took place as follows :

These two Religious being one day in conversa-

tion, on the happiness of an apostolic man, who,
amidst the dangers to which he exposes himself
in the Divine service, should be assured of his
174 THE LIFE OF

salvation :
'

Father Baltliasar said to Father Mata :

As for me, I know for certain that God will save

my soul, and I have no fear at all on the subject.'*
This assurance was not founded merely on the
revelation made to St. Teresa : he saw himself
one day, during prayer, in the assembly of the
blessed, and he told it to his superior, in giving
him an account of conscience.
Amidst such favours, it is not surprising that
he should have sometimes had extasies, which
raised him from the ground, and deprived hiYn of
the use of his senses. During his stay at Métine,
one of the fathers having entered the room when
he was in prayer, saw him surrounded with
brilliant light. The brother who waited upon
him, found him one day so completely absorbed,
that he did not perceive his entrance. Neverthe-
less, as the extasy was nearly over, he heard the
noise the brother made in going away, and running
after him, forbade him to tell any one anything
extraordinary that he might have seen. The
same thing occurred at Salamanca, and another
brother witnessed the favour. Father Gaspard
Astetius related the following fact to any one who
wished to hear it :

*^
When I was minister in our house at Val
d'Olet, Father Balthasar fell ill there; the in-
firmarian having him at night, after supplying
left

all his wants, went to him very early the next

morning, and found him unconscious. Informed

of his state, I sent for the physician, who saw no
danger, and pronounced it to be merely a fainting
 FATHER BALTHASAR ALVAREZ. 175

fit. Nevertheless, until night, which

it lasted
seemed Having then applied
to he very unusual.
to him a relic of the true Cross, and several others,
he came at once to himself, and hegan to speak
like a man in health. All the fathers who were
present, thought, with me, that what had happened
w^as a rapture, and not a swoon. And the repeti-
tion of these favours speedily convinced us that
we had judged rightly."
From the time that God hegan to treat him in
this manner, the father walked in His presence
with a much more lively faith, having recourse to
Him continually in all his affairs, to take counsel,
implore His help, and follow His direction. This
may he inferred from the following words, which
he frequently used : To pray, is to raise our
heart to God, to communicate with Him familiarly,
though with great respect, regarding all our affairs,
to confide in Him more than a child confides in
his mother, however good she may he ; to offer
Him all that w^e possess, all we hope for,
that
without any reserve; to open our heart to Him, and
pour it out, as it were, hefore Him ; to speak to Him
of our lahours, of our sins, of our desires, our
projects, and all that occupies our mind ;
finally,
to seek in Him our consolation and our repose,
as one friend with another, in whom he has full

confidence." This is what holy Scripture calls

pouring out our heart like water in the presence
of God." (Thren. ii. 19.) It does not say like oil,

hecause some part always remains in the vessel,

but like water,, of which none is left behind. This
176 THE LIFE OF

is a very wise practice; for, if it be true, that

Divine Providence rules all things, and that we
can do nothing good without His help, we cannot
do better, than converse with God, regarding all

our affairs, without exception. This habitual

familiarity with his Divine Master, obtained for
the father new graces and precious gifts, which
greatly assisted him in his ministry for the salva-
tion of souls : thus, for instance, he received the
grace of praying with such efficacious confidence,
that he never asked in vain for the graces neces-
sary for himself and for others. It happened in
this way : being one day in prayer on these words
of the Gospel : Petite et accipietis Ask and
you shall receive" — God made known to him that
the more we ask, the more we are sure to please
Him, and that any reserve in this regard, can be
inspired only by the devil.
On another occasion, when asking a favour for
a needy soul, he heard interiorly a voice which
said to him : If God is liberal in His gifts, why
art thou so reserved in thy prayers ?" As if to

show him, that instead of praying for one poor

soul, he would have done better to recommend
all.

Another time, having begged from God the

success of an undertaking, this good Master
answered : I will hear thee as a king." It
often happened on these occasions, that God re-
vealed to him the success of his prayers, or gave
him this assurance by an interior instinct, which,
 FATHER BALTHASAR ALVAREZ. 177

as Cassian tells us, is a sign that the prayer is

granted.
At the same time God granted the father a new
grace, by supplying what was wanting to him, in
learning and knowledge. This fact is attested by
Father Pinœdo, who assures us he had it from
the mouth of the holy man himself. He made
thisacknowledgment on the following occasion.
Pinœdo had been a canon at Salamanca, before
entering the Society of Jesus, and had only
studied jurisprudence: he was consequently ordered
to follow the course of philosophy and theology.
These studies alarmed him, feared ho
for he
should never succeed* Having opened his mind
to the father, he said to him ia confidence to en-
courage him : I have myself experienced the
fear that troubles you. When I was studying
theology, not being able to give my attention to
it sufficiently, on account of my other employ-
ments, I feared to be wanting in the knowledge
necessary for the functions of the sacerdotal
ministry, which made me very sad and uneasy:
but after exercising myself in prayer for a long
time, I received one day so extraordinary a light
in the understanding, that it acquired for me at
once all the theological learning I needed, which
I have preserved up to this hour." He also told

another father, that God had given him the intelli-

gence of the Holy Scriptures, and of moral sub-
jects, so that he no longer required to consult
any one, though before he received this grace, he
could not do -without a companion to enlighteu
178 THE LIFE OF

him regarding the least difSculties. My under-

standing is not great," he said another time,
and my studies have been very light ;
yet
through my relations with the souls entrusted to
me, the reading of the Lives of Saints, and
the frequent use of prayer, I have acquired all
the knowledge necessary for my ministry.'* He
had then drawn from three sources, that science of
the saints which caused him to do so much good,
and gained him so great a reputation but there is ;

no doubt, though he does not say so, that prayer

was the most fruitful. The proof I give is, that
he owed his great skill, to the light of which we
have elsewhere spoken, and that this light was
given him in prayer. Besides, it suffices that we
consider the nature of the knowledge in question,
to be assured that its source was in prayer.
There are two things, says St. Gregory, and St.
Thomas after him, that can only come from God :

the knowledge of the secrets of the human heart,

and that of future events. Now, Father Balthasar
possessed this double privilege, as we have already
seen, and shall see again kter on.
 FATHER BALTHASAR ALVAREZ. 179

CHAPTER XVI,

THE FATHER GAINS GREAT FRUITS AT METINE, lî^

LABOURING FOR SOULS, BOTH BY THE GIFT OF
PROPHECY, AND BY THE EFFICACIOUSNESS OF HIS
PRAYERS,

Though Father Balthasar's employments had for

their object, the spiritual good of those belonging
to the Society, his charity extended itself to those
beyond its pale, and not in vain ; for the souls that

placed themselves in his hands, profited wonderfully

by his guidance. His chief means of success lay
in the power of his prayers, and the knowledge
God gave him of the secrets of hearts. Let us
begin by speaking of the efficaciousness of his
prayers, or rather, let us prove it by facts.

When he was at the College of Métine, a young

secular came thither to make the exercises, with a
view of entering the Society ; but the devil was on
the watch, to hinder him from following this salu-
tary idea. On the fourth day, he tempted him so
strongly to return to the world, that he took this
unfortunate resolution. The poor young man told
the father, who was giving him the exercises, that
lie wished to leave. The father tried in vain to
prove to him by the strongest reasons, that this
thought came from the devil, and that he could not
yield to it without placing his salvation in danger :
 ISO THE LIFE OF

the unfortunate young man would listen to nothing.

The father, deeply aflSicted, ran to Father Baltha-
sar, then Rector of the College, and informed him
of the circumstance. He went immediately to the
young man, and begged him to remain until the
next day at least, to please him. This delay was
disagreeable to the youth, and more so to the
devil, who feared its consequences ; but he durst
not disobey the holy man, as much through the
veneration he had for him, as through a fear of
drawing down upon himself some chastisement
from heaven. The father, after taking a severe

discipline, spent the whole night in prayer, en-

treating our Lord to open the eyes of this poor
blind soul, and remove the temptation which had
overcome him. Almighty God could not be deaf
to so fervent an entreaty, and He granted his
prayer in the following manner. The young man,
who was then in a deep sleep, saw in a dream, at
the College gate, two men of frightful aspect,
waiting for him sword in hand, and showing by
their menacing gestures their intention of killing
him, if he ventured to put his foot beyond the
threshold. The effect proved that this dream
came from God, for his change was such, that ho
could scarcely wait for the dawn of day, to go and
throw himself at the father's feet, and ask leave to
be admitted into the Society. The father having
consented, he continued the exercises, at the end
of which he was received into the noviciate, and
]3ecame in due course, a fervent and useful religious
jnan.
 FATHER BALTHASAR ALVAREZ. 181

I may mention another similar fact, which took

place in the same College. The devil, wishing to
gain over a novice, inspired him with the desire of
quitting his order, to enter into that of the Car-
thusians. The young man should at once have
manifested the temptation to the father master ;

but he did not, either for want of courage, or

because the deceiver put such a thought out of his
head. However it might be, yielding to the
treacherous advice, he changed his clothes, hid
himself in the garden before the doors were closed,
then scaling the enclosure wall in the dark, he
went towards the Carthusian monastery of Aniago.
When the time for making the visit had come,
he Eeligious who was upon duty, not finding
him in bed, went to tell the Father Rector. This
good father, moved with compassion, ran and shut
himself up in the Chapel of the Blessed Virgin ;

where he took the discipline according to his

custom, and spent the night in prayer ; begging
Jesus Christ and His holy Mother to bring back
to him this lost sheep, for fear it might become
the prey of wolves and fall into hell, into which
they would endeavour to drag him. This prayer
was so powerful, that, besides the grace asked for,
it obtained for him a revelation, that assured him
of the return of this prodigal child. The novice
was seized with a panic terror, fancying himself
pursued. He began to walk with hurried steps,
but a new fear soon arrested his career. What
shall I say to the Carthusians,'* he asked himself,
*Svhen I come before them? If I tell them
182 THE LIFE OF

whence I come, they will have nothing to do with

me; and if I do not tell them, they will soon find
it out, and will send me away from their monastery.
I had better not go : but then, what shall I do ?
I cannot make up my mind to go back to the
noviciate, and to return to the world is a dangerous
step, and disgraceful besides." As he made these
sorrowful reflections, he continued to walk to the
monastery. When he came to a bridge, the
enemy made a most violent attack upon him urging ;

him to despair, and persuading him to throw

himself into the water, to put an end to his dis-
tressing perplexity. The poor youth would perhaps
have yielded to the temptation, when, through the
prayers of Father Balthasar, a ray of hope shone
in his souL ^*But," he said to himself, *'what
hinders me from going back again ? I left in the
night; perhaps no one has noticed my absence.
I can again climb over the wall into the garden,
the doors will be opened at daylight ; I will take
advantage of it, to go in and again join my
brethren." He then turned back, went to the
College, mounted the wall, hid himself in the
garden until the doors were opened ; then slipping
into the house at the hour of prayer, when all the
courts are deserted, he changed his clothes, and
reappeared at the proper time. The father who
had found out his absence, seeing him with the
others, hastened to give notice of his return to
Father Balthasar. know it," said the holy
man, and I thank the Father of Mercies for it."

A few days afterwards, having sent for this novice

 FATHER BALTHASAR ALVAREZ. 183

to his room, he made him relate his adventure ;

and confirmed him so strongly in his vocation,

that he never had any further temptation on the
subject. A still more wonderful circumstance
happened to Father Francis d'Abula, a great
Religious of our Society. When he was studying
at Salamanca, where he was distinguished for his
good looks and the elegance of his dress, and
thought of nothing less than leaving the world,
he asked leave, at the beginning of Lent, to be
received into the College, to perform the spiritual
exercises ; a very common devotion at that time,
with the students of this celebrated university.
Scarcely had a few days passed, than God showed
him in the clearest and most convincing manner,
that His designs over him required him to renounce
the world, and enter into the Society. This
sudden but undoubted vocation caused him such
anguish, that he was obliged to leave his room to
take the air, as he felt as if suffocating. Father
Balthasar having come across him, asked him
the reason of his changed appearance ; and having
received his confidence, promised to pray and to
ask prayers for him. He prayed himself, in fact,

and so efficaciously, that the young man at once

recovered his tranquillity, overcame his repugnance,
and made his election of the religious state in the
Society. Some minutes later, the father made him a
visit, and heard his account of what he had just
done. Very well," said the man of God, smiling,
but we must thank God for this great blessing."

knew,'* he added, 'Hhat this would be the

184 THE LIFE OF

end of the storm." Thereupon Francis asked

leave for his admission, the father granted it and
left him but immediately
; the temptation returned
like a thunderbolt, and so completely upset his
resolution, that he determined to leave the College,
to give himself time to reflect on a choice, which
would embrace his whole life. His difficulty was

to find a reason for the permission he wished to

ask, for he did not feel courage enough to acknow-
ledge his design. After a short consideration, he
w^ent to the father and told him he washed to
return home to settle his affairs, and bid
farewell to his family. Go, my son," answered
Father Balthasar, *'and as you want time to
reflect further on what you have to do, we will
employ it on our side, in examining what we
ought to do regarding you." Francis, seeing his
thoughts discovered, was as much moved as
surprised, and still more convinced of the will of
God, he surrendered at once.

This leads us to speak of the gift of prophecy,

which Father Balthasar had received, and by
means of w^hich his ministry produced wonderful
fruits. Before his penitents opened their hearts
to him, he knew all their secrets, God making
them known to him, for ends conformable to His
designs on these souls — but we must prove this
by facts. Francis Kaynos, who was afterwards
Bishop of Cordova, on his return from the court,
w4iere he had obtained considerable benefices,
went to our house at Sentica, to perform the
spiritual exercises. Providence arranged that
 FATHER BALTHASAR ALVAREZ. 185

Father Balthasar was given him as guide in this

important affair. This father, as is the custom
on such occasions, frequently visited him, espe-
cially at the times of necessary relaxation, and

conversed with him, of course on subjects useful

to his salvation. In one of his visits, wishing to
gain his confidence, he told him all his secret
thoughts, absolutely as if he were reading his
heart. Francis, struck with astonishment, burst
into tears, and full of confidence in the father's
virtue and wisdom, regulated his life as he desired.
His docility in the hands of so experienced a
master, was in the highest degree beneficial to
him ; he became from that time a man of great
prayer, and attained a high degree of virtue.
Among those whose confessions he heard, was a
lady named Helen Quirogia, niece of Cardinal
Gaspard Quirogia, Archbishop of Toledo, who
afterwards entered a convent of Discalced Car-
melites, where she lived and died holily. This
lady felt pleasure in relating in the father's praise,
two wonderful effects produced in her by his
direction. **His words," she said, entered
much more deeply into my heart than those of
others, softening and inflaming it wonderfully.
It was seldom that his words did not make me
melt into tears. Once, in particular, he caused
me to weep for my sins a hundred times more
than I had done during my whole
life. This lasted

several days, and afterwards, when I mentioned to

him this extraordinary compunction, he replied :

*God be praised that we have been able to draw

185 THE LIFE OF

water from this rock ; but it is enough for the

present,'and he then consoled me. The second
wonderful effect which I experienced was, that he
always said to me those things that were most
necessary for my soul, as if he saw with his eyes
what I was in need of. Sometimes, even before I
could manifest my necessity to him, he prescribed
the suitable i*emedy. Thtis, for instance, having
one day gone to confession with a very sad heart,
scarcely had I entered the confessional than he
said to me, Have courage, my child, the seeding
*

time is good, we shall have all abundant harvest.

Nothing is so productive of fruit as trials, when
we bear them patiently.' Another time, when I
was lamenting in my heart, over an aridity that
rendered prayer very painful to me, he anticipated
the account 1 was going to give him of it, say-
ing, ^If dryness is good for the fruits of the
earth, we shall have a good harvest this year.'

These words consoled my heart, and reanimated

my courage."
Almost the same thing happened to another
servant of God, to whom he allowed daily commu-
nion, on account of her sohd virtues. One day,
when she went to confession, he made her wait
two hours, and on his coming to the confessional,

he told her, in succession, all the thoughts that

had come into her mind while she was waiting ;

which filled her with astonishment.

Dona Anna Henriquez, sister of the Marquis
among many remarkable
of Alcanize, has related,
circumstances that had happened to her, in her
 FATHER BALTHASAR ALVAREZ. 187

relations with the father, a fact well worthy of

notice. Father Balthasar being at Métine when
I was in a distant town, saw in spirit that I was
in profound affliction. Moved by my distress, he
besought of God to give me an opportunity of
seeing him, that he might give me the consola-
tion I required. His prayer was not in vain :

for an unforeseen event, which obliged my hus-

band to travel beyond Métine, afforded me this
opportunity. I asked him to go through that
town ; he consented with difficulty, as it obliged
him to make a considerable circuit : but he
granted me this favour, no doubt, owing to the
fatber^s prayers. I profited by it to go to confes-
sion, and this confession was to me a benefit
beyond expression. Never had my heart felt con-
solation equal to that, which the father's words
gave me, insomuch that I said at last :
* It is

enough, father, I cannot bear more.' " This

pious woman added, that he had often predicted
to her, future events, and that they had always
come to pass in fulfilment of his words*
While he was living at Avila, one of his peni-
tents, who was very uneasy at the absence of her

husband, of whom she could not obtain any news,

went to him in the confessional, to seek some
consolation. At first, moved by her tears, he
could not restrain his own, but at the same time,
raising his heart to God, the true consoler of the
afflicted, he received from Him a prophetic light,

which led him to say ^*

Let us cease to weep.
:

All is well your husband will certainly return

188 THE LIFE OF

this week.'' He did return, as the father said ;

and this person, delighted to have such a confes-

sor, was more than ever submissive to him, which
contributed much to her spiritual progress. Some
time after, the same man received a similar ser-
vice from the father, which he related as follows.
*^My mother-in-law was dangerously ill, in a place
far distant from Avila, and I could not at that
time go to her. The news having been given me,
as it often happens, with considerable exaggera-
tion, my brain became confused, and I imagined
she was dead, taking with her some secrets which
she should have made known. Deeply grieved by
this loss, and its probable consequences, I went to
open my heart to the father, who, after God, was
everything to me. I felt the benefit of this mani-
festation, for he at once told me that my mother-
in-law was not dead, and that she had quite suffi-

cient life in her, to make the declarations in

question. I had, in fact, time to go to her, and
everything took place according to my desires.'*

A young Eeligious of the Society, allowing the

devil to persuade him, that he was wanting in the
necessary talents, for labouring with fruit in the
salvation of souls, was deeply grieved in conse-
quence. He spoke of this several times to the
father, who did not think proper to give him
any answer, which made him determine that he
would henceforward keep his secret to himself.
One day, however, when the temptation was
unusually pressing, he met the father, and said to
him; '^You know what troubles me, father; I
 FATHER BALTHASAR ALVAREZ. 189

am more tormented to-day than ever." ^'Do you

believe/' answered the holy man, that the Society
possesses what is required to procure your salva-
tion?'* As he answered in the affirmative, the
father rejoined, Not only will you save yourself,
but you will contribute efficaciously to the salva-
tion of several souls, and you will live happily in
your state.'* Nothing more was required to re-
move the temptation, and the prophecy was lite-

rally accomplished. This was not the only ser-

vice rendered by the holy man to this Religious,

but the other facts will be told in due time.

CHAPTER XVII.

INFLUENCE OP FATHER BALTHASAR's EXHORTATIONS

OVER A GREAT NUMBER OF SOULS, SECULAR AND
RELIGIOUS.

God did not bestow on His servant the talent of

preaching, doubtless, to give him a subject of
humiliation of himself and esteem of others;
but, to make up for it, he gave him everything
that constitutes an able director, and particularly
the eminent gift of spiritual exhortations. In
consequence, this holy man left to others the duty
of proclaiming the word of God from the pulpit,
and concentrated his zeal, in the ministry best
suited to him. God never failed to furnish him
with men, powerful in word, who seemed to have
190 THE LIFE OF

no other mission, than to lead men to the confes-

Bional. Thus, when he was rector of the college
at Métine, his superiors allotted him as preacher,
Father Baptist Sancius, an eloquent and deeply
interior man. His prayer was so sublime and
consoling, that he desired nothing more. '^Be-
lieve me, father,** he one day said to Father
Balthasar, if I had at my disposal all the conso-
lation that can be enjoyed on earth, I would will-

ingly exchange it for one quarter of an hour's

prayer. I have no wish but for heaven, and this
is so strong, that it would kill me, if God should
assure me in the morning, that I should live

through the day.*' This clearly shows the high

degree of love to which he had attained. But, as
God seems to apply Himself to mortify His elect,

in what they most love and desire, He revealed to

him a long time before, the day and hour of his
death, so that love became his most cruel execu-
tioner. Father Balthasar had so high an opinion
of the sanctity of this Eeligious, that he one day
said to his novices: ^^Look at Father Sancius, in
him you have not only a virtuous man, but virtue
itself.** United together by great similarity of
mind and feeling, they loved to converse together

on spiritual subjects, and their words were so

burning, that a priest, who one day heard them,
said they spoke like two seraphim. During
their stay at Métine they laboured together in
admirable union, for the salvation of souls.
Father Baptist, by his fervent sermons, filled the
Church with hearers, and worked conversions
 FATHER BALTHASAR ALVAREZ, 191

without number, while Father Balthasar guided

many chosen souls in the path of perfection. I
said that this holy man, to supply the want of
oratorical power, had received a great gift of ex-

hortation ; I will prove it by some examples. A

nobleman had conceived so mad a love for a woman,
that he fell ill, and was in danger of death. Father
Balthasar, informed of his sad state, went to see
him, and spoke to him with so much strength
and reason, that his passion was obliged to yield.

His repentance was deep, and his change so ex-

traordinary, that he said to his benefactor before
he left him, **You have just worked a miracle,
Father, for my heart is so changed, that I cannot
imagine how it has been done ; before I saw you,
I was dying with the wish to satisfy my passion,
now I would rather die than yield to it. No,
certainly, I will not scandalize that woman and
offend God, even if this sin would restore me to

life." His exhortations had no less power over

the hearts of several distinguished young men,
whom, contrary to all probability, he gained to the
Society. Among others may be cited the two
brothers, Gabriel and Bernard Duenni ; both were
strongly captivated by the vanities of the world,
before they knew the father, and thought of
nothing less than of embracing the religious state.

Nevertheless, both entered the Society and died in

it, eminent for virtue. The father's influence was
no less over men, engaged in the business of com-
merce. He obtained of them, notwithstanding the
multitude of -their engagements; that they should
192 THE LIFE OF

give a certain amount of time to spiritual exer-

cises, as prayer, examens of conscience, and the
fréquentation of the sacraments. One, in par-
ticular, was the edification of the whole city for

his piety; he was a rich merchant, named Gallien.

Having chosen the father for his confessor, he
became not only an excellent Christian, but a
spiritual man in every sense of the word, so that
he one day said to his holy director do not :

envy the prayers of the Religious of the Society,

but only their obedience/' He had made so great
progress in prayer, that it had become, as it were,

his food and his life. Not content with giving to

it the first moments of the day, he consecrated
whole evenings to it. As soon as he had finished
his business, he shut himself up in his oratory,
and said to our Lord I come, 0 my God, to
:

rest myself with Thee, for these temporal cares

fatigue and dry up the soul/' God favoured him
with the sweetest consolation, because, in lending
himself to his business, he did not give* his heart
to it. The favours he enjoyed did not, however,
so fully satisfy him, as to prevent his envying the
happiness of religious men, in being able to act

always through obedience, under the direction of

superiors, and of a spiritual father, whom they
have close at hand. He supplied for it as well as
he could, by giving his confessor entire authority
over his proceedings. He felt no less the priva-
tion of the vow of poverty, than that of obedience;
therefore, he gave large alms to impoverish him-

Belf in a holy way, knowing well that by thus em-

 FATHER BALTHASAR ALVAREZ. 193

ploying his riches, he was purchasing the kingdom

of heaven. A retreat of eight days, made by him
in our college, finished the work of his sanctifica-

tion ; he received during that time so much light,

that he said to Father Balthasar, when he left.
Before I came, father, I did not know how to
live, but God has made known to me now, how to
begin."
Thus did the father, by his pious efforts and his
experience, gain by little and little, persons of all

states to evangelical perfection, but it cost him

much to do it. They came frequently to him at
the college, and, on his side, he seldom passed a
week without going to see them, at least in the
beginning. He also went to see those who sent
for him, to speak with him on matters of con-
science. was not necessary even to ask him
It
to do these things,he would do them of his own
accord, whenever he thought the good of souls re-
quired it. I will relate an interesting anecdote
with reference to this subject.
A pious lady of high rank, who wished to
advance in perfection, desired to place herself in
the father's hands, from whose direction she had
formerly derived great benefit ; but her relatives,
who had no great friendship for the Society,
opposed it, and her husband absolutely prohibited
it. In her sorrow, urged no doubt by Divine in-
spiration, she went to the holy father, and asked
him to visit her, saying that one single visit from
him might change the state of things. The father
willingly consented; and appointed the day and hour
194 THE LIFE OF

when liis visit should be made. The pious woman

took care at the fixed time, to assemble her whole
family, and scarcely had they all met together,
than Father Balthasar was announced. There
was a good deal of surprise, perhaps of annoyance,
but nothing of it appeared outwardly. The father,

after the usual forms of politeness, turned the

conversation to an edifying subject, and one that
was appropriate to the occasion : he spoke of Jesus
Christ, of the right He has to our service, and
so touchingly, that his hearers all burst into tears.
This conversation changed them so much, that
they became friendly to the Society, and no longer
hindered their relative, from choosing for her guide
a man so learned and pious. They ended by
following her example, and were induced to confess
and communicate frequently, and had reason
to rejoice in the benefits they derived from it.

Another instance is still more extraordinary.

The father, when travelling, came to a monastery,
in which were several Eeligious whom he knew.
Invited to give an exhortation to the community,
he consented, and spoke with so much energy,
that all, without exception, wished to make a re-
treat of eight days under his direction. He gave
it to them, and the effect was wonderful. Their
provincial, a Eeligious of great virtue, having
heard of so marvellous a change, wished judge to

of it personally. He went to spend a few days in

this house, and was filled with joj^, in observing
the peace, recollection, and silence that reigned
there, and the promptitude of all in practising
 FATHER BALTHASAR ALVAREZ. 195

obedience. Moved even to tears, be exhorted

them to persevere in these holy dispositions, and
going afterwards to see Father Balthasar, he over-
whelmed him with thanks, and begged to be
received as one of his disciples.
Thus does God manifest His power and the
sanctity of His faithful servants. How can the
greatness of God fail to be acknowledged," says
Cassian, when it shows itself by such wonderful
changes in souls
? Who, but Him, can make a
proud man humble, an avaricious man liberal, a
sensual man penitent, a tepid and cowardly soul
generous and fervent ?" This is even more
wonderful than the conversion of a great sinner ;

for the last, warned of his ^vil state by the re-

proaches of his conscience, feels the necessity

of being converted ; while the other thinks all is

well, because he is not conscious of any mortal sin."

St. Bernard was of this opinion, when he said to
some Keligious, whose tepidity had given place to
fervour : The finger of God must be acknow-
ledged here, for He moves hearts as He pleases,
and can change with equal facility, sinners into
penitents, and tepid souls into saints. Why can-
not I go to visit you, to behold with my eyes this
new ^miracle, for I would have you know, my
brethren, that your return to fervour is not a less
grace, than that, which called you from the world
into religion. You would much more easily find
many converted seculars, than one improved
Religious. A tepid soul that casts ofi* sloth, and
increases in virtue, is rare upon earth." This,
196 THE LIFE OF

however, was done by Father Balthasar, whose

grace was not so much that of converting sinners,
as of promoting the perfection of just souls. What
shall I say of the benefits he bestowed on us, by
the exhortations he gave every Friday, according
to our custom ? In the first, which he made at
the College of Métine, he spoke so as to inflame
all hearts, insomuch, that several months later,

the extraordinary fervour with which he had

inspired his hearers, existed in all its strength.
One of the fathers of that house, who, up to that
time had shown too much attachment to his own
judgment, was cured by that one conference.
Another said, on going out : Let us be guided
by this Father Rector, he is a man of prayer, God
is with Him.'* I can myself speak here as a wit-
ness. Spending a day, when travelling, in the
college where he was, I had the happiness of
hearing his weekly exhortation. I say that it was
a happiness ; for the unction of his words deeply
moved me, and some sentences, with which the
Spirit of God inspired him, have remained from
that time engraved in my memory, and have been
to me of the greatest possible service. It was on the
Friday before Christmas, that I heard this precious
exhortation. During the night of this festival,
when solemn mass, at which many
celebrating
seculars were present, preparing for communion,
he addressed them a short exhortation On the
Respect and Love we owe to the Divine Infant just
Born," and he spoke with a tender devotion that
brought tears to every eye. He had a special gift
 FATHER BALTHASAR ALVAREZ. 197

for quieting troubled consciences, and restoring

peace to hearts, as I will show hereafter by several
examples. One single argument from him was
enough to produce this happy effect, so great
was his authority over the souls confided to his
care.
An officer was performing the spiritual exercises
under him, in the College at Métine. He proposed
to him the subjects of meditation as is the custom ;

wiien he came to that on hell, he made so vivid a

picture of it, that the night following, this man
thought he saw the room filled with devils. This
idea having put him into a kind of frenzy, he
began to pursue them, sword in hand, first in his
room, then along the passages, and even into the
father's room, the door of which was ajar. Hear-
him strike the wall, and use threatening w^ords, ho
recognised his voice, and guessed the cause of his
terror. He immediately told him to be quiet, in
an ^authoritative tone. The officer, recognising
him also, ceased at once ; and the father, rising

from bed, took him back to his room, quite

ashamed of what he had done. He then reasoned
with him, so as to restore his tranquillity.
His reputation for sanctity and the power of
his words, attracted to him a crowd of Eehgious
and seculars, who desired to consult him on
spiritual matters, and all returned proclaiming the
good he had done them. I might adduce many
proofs of this; I will confine myself to the testi-
mony of a venerable Carthusian Father. This
Religious, in calling at our house at Pallance,
198 THE LIFE OF

heard of the eminent gifts Father Balthasar had

received, for leading souls to perfection, and
especially of his skill in giving the spiritual
exercises of St. Ignatius. This was enough to
inspire him with the wish, of making them under
such a director. In consequence, he set out for
Métine, where he accomplished his holy design ;

and on his return to Pallance, said to our fathers :

This man of God received me as if I had been

an angel from heaven, though he was loaded with
other occupations. I spent sixty days under his
guidance, and I can safely say that of all the
spiritual men with whom it has been granted me
to live, none ever exercised so great an influence
over me. I think it would be difficult to find
another master so experienced, and so wonderful
for his confidence in God." This Eeligious added
other things in the father's praise, which will be
mentioned later, in due order.
It may perhaps be asked, how Father Balthasar,
who had the charge of providing for the sub-
sistence and government of a numerous college,
could find time to do so much for strangers. I
answer, that God, pleased with the purity and
ardour of his zeal, assisted him in all his temporal
affairs ; that he might be more free to attend to
the functions of the spiritual ministry. This is,

in fact, the promise made by this good Master, in

the Gospel, to His faithful servants ; Be not
what concerns food and clothing, for
solicitous for
your Heavenly Father knows you have need of
these things.'* Seek first the kingdom of God
 FATHER BALTHASAR ALVAREZ. 199

and His justicej and all these things shall be added

to you.'' (Matt, vi.) Full of faith in this divine
promise, Father Balthasar soiight before all things,
and with admirable zeal, to establish the kingdom
of God, by procuring his own sanctification, that of
his brethren, and of the inhabitants of the town ;

contenting himgelf with a moderate attention to

temporal affairs. In recompense, he w^as able to sup-
port about seventy Keligious, with a very inadequate
income, and without troubling himself much,
thanks to the abundant alms Divine Providence
sent him. A proof that this happened on his
account, waâ, that these resources ceased with his
rectorship^ and it was necessary permanently to
diminish the staff of the college.

Ohaptee xviil
FATHER BALTHASAr'S LABOURS FOR FOR THE CON-
—
VERSION OF SOULS RISKS ENCOUNTERED BY HIM
—
FOR THIS PURPOSE FACTS WHICH ATTEST HIS
GREAT CHARITY.

Spiritual fathers do not beget and nourish their

children merely by prayer, exhortations, and pious
letters ;
they must also, for this purpose, devote
themselves to all kinds of ^
perils, toils, and
labours. It is only at this price, that they can
convert them, gain them to God, preserve them
for Him, and -lead them to perfection. This
200 THE LIFE OF

truth is shown in the Apocalypse, where St. John

represents Church under the figure
the of a
woman in the pangs of painful labour; it is

proved by the example of the great apostle:

I die daily," he said to the Corinthians, ''to
obtain the glory of your salvation.'* ''
Quo-
tidie morior per vestram gloriam.'* By death he
evidently meant his toils, labours, and sufferings,
of which his second letter to the Corinthians,
gives us a touching picture. (2 Cor. ii. 23.) I need
not repeat them here, but I may observe, that he
attributes the conversion of the people to these
sufferings, as much as to his preaching and
prayers. The same thing happened to Father
Balthasar in his apostolic career. If he conducted
many souls to sanctity, it was not solely by
prayers and exhortations, but by bearing much
fatigue, exposing himself to many dangers, sacri-
ficing his repose, his convenience, the care of his

reputation, and even of his life, to help them in

their necessities, console them in their sorrows,
and protect them against the persecutions of hell
and the world; but let us go more into detail, and
allow facts to speak for themselves.
I will begin by recalling what he had to suffer
at Avila, in his defence of the illustrious Saint
Teresa. His reputation as a master of spirituality,

was greatly injured by the protection he afforded

her, all the directors in that part looking upon her
as a visionary. We can read in the life of the

saint, written by herself, the contradictions he

experienced on this occasion.
 FATHER BALTHASAR ALVAREZ. 201

New trials awaited him at Métine. Tliere, lie

began to be overwhelmed with occupations, and

was engaged in very difficult business ;
afterwards,
the care of the noviciate was given him for several

years,and he had to exercise this office, one of

the most difficult in religion, with failing health,
and almost continual infirmities.
At Salamanca he was sent for by a nun who
was dying, and whose confessor he was, at a time
when he was attacked by fever, and had just been
bled. He immediately rose from his bed, per-
fectly aware of the risk he was incurring, and
answered the infirmarian, who exclaimed against
his imprudence, I know that this step may do
me harm, but how can I refuse this consolation to
a dying person ?" He went, therefore, and the
brother accompanied him. When he reached the
sick person, she began her confession, but was
obliged soon to interrupt it, as the father, ex-
hausted by the fatigue of the walk, fainted, and
was obliged to be assisted by the brother ; when
he came to himself, he completed his ministry,
and left his penitent tranquil and consoled. On
his return home the fever returned more strongly,
and caused great exhaustion, on which the brother
said to him, If your reverence had believed me,

you would have been spared this suffering.'*

That is true, brother," answered the father,
but my poor sick penitent would not have had
the consolation she desired, and we must be ready
to suffer anything, when the consolation of a soul
is in question, especially when she is at the gates
202 THE LIFE OF

of death ; this accession of fever has also gained

me an increase of merit, as this function was com-

posed of suffering and action." The brother did
not understand rightly what happened to the
father in the sick we may believe the
room ; if

prioress of the convent, Mother Anne of Jesus,

a Eeligious greatly esteemed by St. Teresa, and
consequently worthy of every confidence. She
thus related the circumstance: Being with
several of the sisters in the room of the sick per-

son, during the father's swoon, we judged it to be

rather a rapture in Spirit. What led us to think

so was, first, that his countenance resembled that
of a seraphj and then, that on coming to himself
he said to the sick person ï
*
Be comforted, sister,
great glory awaits you in heaven, and in a few
days you will enjoy it.' We had no difficulty in

believing this ;
for, besides the authority of the
father, this Eeligious had made more progress
during her eight months of sickness, than many
very good Eeligious do in several years of health.''
We might add to the reasons, adduced by the
Mother Prioress in support of her opinion, that
God desired to reward the father's sacrifice, by
consoling him in spirit^ at the time that he was
mortifying and ill-using his body.
.Another instance of his charity is still more
remarkable. At the time he was master of
novices at Métine, having one day asked one of
them if he was happy in his state, the young man
replied: like the religious life very much, but
there is one thing that frightens me, and that I
 FATHER BALTHASAR ALVAREZ. 203

dare not tell you." ^'You must tell me, how-

ever/' answered the father, for I wish to know
it. You must not have any secrets with me^
otherwise you will become the sport of the spirit
of darkness, who is very clever in turning to his
profit the slightest reservations.** Well, father,"
answered the obedient novice, 'though it costs
me much, I will open my heart to you. What is

hard to me in the religious life, and renders it

insupportable, is, that your reverence should come

every night and strike me cruelly during my
sleep." Father Balthasar, on hearing this, con-

jectured that the devil assumed his form, to ill-

treat this young man, whose conduct was excellent,

in order to make him quit the noviciate. Desir-
ing to prevent such a misfortune, he consoled him
with fatherly kindness, saying, ''It is not I, my
son, be assured of it, that torments you in that
manner ;
therefore, when he who does this, knocks
at your door, answer him, '
If you have leave,
come in ; if not, go and ask it of the father mas-
ter.' " The following night, the novice hearing a
knock at the door, at the usual hour, intended to
answer as the father had told him, but without
thinking, he changed the order of the words, and
instead of saying, ''If you have leave, come in,"
he began by " Come in." The subtle spirit
entered before he could add the rest, and struck
him more cruelly than ever, which plunged him
into still greater desolation. Happily for him,
he had the wisdom to go to the father the next
day, and tell -him his sorrowful adventure. The
20t THE LIFE OP

father was at first surprised at the failure of the

remedy he had prescribed, but when he knew that
he had not followed the right order of the words,
his wonder ceased, and he said, If your enemy
comes to-night, answw him, not as before, but as
I told you.'' The devil came, and knocked as
usual. The novice took care to make no mistake
this time. If you have leave,'' he said, come
in; if not, go and ask it of the father master.'
At these words the devil ran in a rage to the
father's room, and cruelly abused him, but never
came again. Such was the charity of this spiri-

tual father, a friend of the cross of Jesus Christ,

and a faithful imitator of His sufferings. Doubt-
lesshe could have freed his novice from this visi-

tation without suffering himself, but he wished to

experience what he had endured, that he might
be better able to compassionate him, and exercise
charity towards him, in a more generous manner.
At Villa Garcia Father Balthasar gave another
proof of his charity. Having to preach one Sun-
day in the church of the college, he was going to
prepare for it, when the prior of the convent of
St. Isidore at Leon, arrived on his way to Sala-

manca. This Eeligious, who had made the exer-

cises of St. Ignatius very successfully under the
father's direction, entertained great confidence in
him, and wished to confer with him on matters
relating to his salvation, but as he was pressed
for time, he had only three hours at his disposal.
The father was obliged either to sacrifice his pre-

paration, or refuse this good Eeligious the assist-

 FATHER BALTHASAE, ALVAREZ. 205

ance be asked. This alternative gave liim a

momentary anxiety, but having consulted our
Lord, he soon made up his mind. I am to
preach on charity,'' he said to himself, for this

is the subject of the gospel of the day. Now,

what better preparation can I make for such a
subject, than by beginning to practise it ? I will
then hear this good Eeligious, that he may not go
away sad and disappointed. After this act of
charity, grace will be given me to preach on it to

others.*' He therefore spent the whole morning

with the traveller, who only left him half an hour
before the sermon. This space he spent in
prayer, then went into the pulpit, where he ex-
perienced the truth of these words of Ecclesiasti-
cus : No one ever hoped in God and was con-
founded.'* ^'Nullus speravit in Domino et confu-
sus est." (Eccl. ii.) His sermon was in fact so

powerful and persuasive, that it could not have

been bettôr after several days' preparation.

These words of St. Paul never left his mind ;

or rather, they were deeply engraved in his heart :

*^Debemus autem nos firmiores, imbecillitates

infirmorum sustinere, et non nobis placere. Unus-
quisque vestrum proximo suo placeat in bonum
ad edificationem. Etenim Christus non sibi pla-

cuit sed sicut scriptum est. Improperia imprope-

rantium tibi ceciderunt super me." (Ps. Ixviii. 10.
Rom. XV. 1.) I understand these words thus,"
said Father Balthasar, good minister of Jesus
a
Christ, should not seek what is pleasing or conve-
nient to himself, but what is useful to his
206 THE LIFE OF

neighbour ; he should bear with the weak,

tolerate their imperfections and importunities,
however troublesome they may be, not through
human respect, but for the spiritual good and
salvation of their souls. This is the example our
Saviour has left us ; for He did not choose what
w^as pleasing to nature ; on the contrary, He took
upon Himself the chastisement merited by our
sins.'' Transported with the generous charity of
his good Master, the father refused no labour that
was necessary for the good, or even for the conso-
lation of his neighbour; he sacrificed willingly

for it, even the delights and consolations of

prayer, saying with the apostle, I seek to please
all men, and not what is useful to myself, but to
many, that they may be saved." (1 Cor. x. 33.)
The great St. Bernard acted in a similar manner,
as may be drawn from his words: Our visitors
leave me little leisure, but I do not wish to com-
plain, or withdraw myself from their pursuit.
Let them dispose of me as they please, I will do
everything in my power, for the salvation of their
souls, convinced that in helping them I serve
God ; instead of seeking my own interests, I will
try to do good to others, and I shall lose nothing
by it ; for I am persuaded, that nothing is more
advantageous to me, than the practice of charity/'
(Serm. 52 in Cant.)
Nothing is more pleasing to God, than this dis-
interested zeal in His ministers. In proof of it,
I will relate what one day happened to Father
Balthasar, when he refused to perform a service,
 FATHER BALTHASAR ALVAREZ. 207

on account of another work, which seemed to him

more important. Having been summoned to
Burgos on important business, he asked on his way
hospitahty from a lady of great virtue, who had
consulted him on spiritual matters. She had
long wished to enter a monastery of St. Teresa,
but her worldly condition not enabling her to
ofifer the dowry required by the saint, she had
little hope of accomplishing her wish. The arrival
of the father, whose relations with the saint were
well known to her, reanimated her hopes. "Father,
if you wish,'' she said to him, " you can procure
my admission into one of the monasteries of Car-
mel, I entreat of you to render me this great
service.'' "Willingly," replied the father, "if
you agree to take your place, among the sisters
charged with the house work." The pious lady,
who loved nothing so much as humility, gratefully
accepted the proposal. The father undertook to
procure her admission. Nevertheless, he was a
long time before he fulfilled his promise, the mul-
tiplicity of his business having prevented it. On
another occasion of his visiting Burgos, the lady,
knowing he would be in the neighbourhood, beg.
ged her confessor to remind him of his promise,
and ask him to fulfil it very soon. " I cannot do
so just at present," said the father, " I must go
whither duty calls me ; but at my return I will do
without fail what I promised." The confessor
having related this answer to the person interested,
she said, "Ah ! the father will not do what I ask
him ;
very weH; I will ask Almighty God to oblige
208 THE LIFE OF

liim to do it against his will." She then ran to

the church, and, prostrating herself before the
tabernacle, prayed with great fervour. At that
very time the father was preparing to leave, and
the horses were at the door, but, suddenly, he was
seized with so violent an attack of fever, that he
was obliged to give up the idea, and go to bed.
He had no difficulty in guessing the cause of this
sudden illness. He therefore sent a messenger to
the pious woman, to ask her to pray for his cure,
assuring her that he would not go away until he
had written to St. Teresa in her favour. Stéphanie,
at this news, began to pray, and immediately the
fever left him. On leaving his bed, the father at
once fulfilled his promise, and the next day con-
tinued his journey.

CHAPTER XIX.

HE ESTABLISHES A NOVICIATE AT METINE, AND

GOVERNS IT —HIS TALENTS AND SUCCESS IN THIS
OFFICE.

Up to the time of which we are speaking,

Métine had belonged to the province of Toledo, but
the general having formed a new province out of
that part of Castile, the college of Métine was
chosen for the noviciate, and Father Balthasar,
who was rector of the house, was also appointed
master of novices. The intention of superiors, in
 FATHER BALTHASAR ALVAREZ. 209

giving liim these two offices, was to afford him

more power and facility in making a fervent novi-
ciate. They were not disappointed, for God had
given him a singular talent for this ministry, and
he neglected nothing to make it available. It is
true that Providence placed in his hands, what we
may call first-rate subjects; capable, consequently,
of bearing the perfect discipline to which he sub-
jected them. Some of them were young, and of
distinguished families ; others were older, but
singularly gifted ;some had shone in the world
through their learning and science nevertheless, ;

all were as little children before him, allowing

themselves to be guided with perfect docility and
humility. They could not, indeed, act otherwise,
seeing, as they did, his great skill in spiritual
things. This holy man, in fact, received lights
which made known to him the secrets of hearts,
so that he saw clearly the attraction of each one,
his state of perfection, the degree of virtue to
which God called him, and what hindered his
faithful correspondence with it. His novices had
only to say a word to be understood; therefore,
they were convinced that he read their hearts, and
saw all that passed there. This was his method
of conducting them. He first applied himself to
make them men of prayer, knowing by experience
that this holy exercise is the source of all spiritual

goods. For this end, he required them on enter-

ing, to make the spiritual exercises for thirty
days, and he employed this time in thoroughly in-
structing them, 'in everything that contributes to
14
 210 THE LIFE OP

unite the soul with Gocl, and to enable her to

enjoy His sweet familiarity. Those who were
older and more versed in spiritual things, he
allowed to prolong this retreat for sixty days, and
even more to unite them more closely to God, to
;

purify them more completely from the customs

and ideas of the world, to habituate them to soli-
tude and recollection, and teach them to converse
profitably with their good Master. He loved to
find in his novices a great desire of prayer, and
when they asked leave to do something in addition
to the rule, he allowed them to prolong this holy
exercise, persuaded that they would derive from it

an increase of love, and greater zeal in the practice

of virtues. Though good desires are not the
principal fruit of prayer, he esteemed them much,
because they are the sources of good works. He
w^as pleased when his novices had many of them,
and encouraged them by saying ^' This is what :

God has made known to me on this subject. If

the desire we feel in our hearts, comes from Him,
He has not sown the seed in our hearts to leave
it to die there. He will make it bud, grow, and
fructify, because His works are perfect. When,
then, any new desires arise within you, rejoice, for
it is certain that He wishes you to reap a more
abundant harvest.'* He was far from proposing
prayer to these young men, as an end in which
they might rest, but as a powerful means of morti-
fying their passions, and amending their conduct.
Consequently, mortification was the second thing
he tried to inculcate, exercising them in it with
 FATHER BALTHASAR ALVAREZ. 211

particular care, chiefly in those things which were

humbling to pride, in order to ground them deeply
in humility. They entered so completely into his
views, that they neglected nothing which could
make them appear contemptible, concealing what
didthém honour, and manifesting what was likely
to lower them in the esteem of others. There
was a strife amongst them, which should appear
most narrow-minded, ignorant, or indiscreet, and
this was done so naturally, that they might have
been taken for idiots. If any fault escaped them,
they never omitted to accuse themselves of it pub-
licly in the refectory, and when they had nothing
to say, they asked leave to be accused publicly by
their brethren. Through their love of abjection,
they went to fetch water from the public fountains,
and meat from the butchers' shops for the house.
The worst clothing, and commonest food were
chosen by them ;
they delighted in household
employments, each strove to be the first, and to
secure the most painful and disgusting task for
himself. They carried the mortification of the
senses so far, that it was necessary to tell them to
raise their eyes, when something required their
attention. Their zeal for corporal mortification
was carried to such a height, that they would have
injured their health seriously, if the father had not
been careful to control it. In fact, this noviciate

was the world upside down, if I may say so, for

everything sought by the world was
shunned
there, and those things earnestly sought after,
which it avoids" with horror. Even in this they
212 THE LIFE OF

would have gone too far, had their master been

less wise ; but the father always kept them within
the bounds of discretion. **Be careful/' he would
say, to avoid all singularity in your conduct ;

true perfection does not consist in finding out new

paths, but in walking in the old way with fervour
and discretion/'
This excellent state of the noviciate, was in great
measure the result of the exhortations he gave
every other day, on the various methods of making
progress in virtue, and of the conferences, that
these young men held amongst themselves on these
subjects, on the intermediate days. No one can
understand the force of his exhortations, without
having heard the holy man. His influence over
hearts was exerted with so much unction, strength,
and tact, that he obtained from them whatever he
wished, and efficaciously led them to do what he
judged expedient according to circumstances. It
was a sight both curious and edifying to see the
good novices go out from his instructions. Some-
times they appeared sad and distressed at another ;

joyous and full of confidence, but always ready to

do what their master required of them. His words
had no less efficacy and strength in his private
conversations, than in his public addresses. His
custom was to see each of his novices once a week,
to make him give an account of conscience, and to
give him the advice he needed, and on these
occasions he consoled the afilicted, humbled the
presumptuous, animated the slothful, encouraged
the timid, supported the weak, restrained the
 FATHER BALTHASAR ALVAREZ. 213

indiscreet, raised up the depressed, enlightened

those who required it, and encouraged all to
labour unceasingly at their advancement. When
they came to manifest to him their temptations,
these often vanished before he could give them an
answer ; God so permitting it to increase their
confidence^ and reward the candour of their dis-
closures ; one word from him sufficed to
at most,
restore calm to their souls. While they spoke to
him he prayed, and kept his eyes fixed on his
crucifix, asking from God the light he needed.
We can, therefore, understand how his answers
wrought such wonderful changes in souls. We
will mention some examples.
Among his novices was one, who, while in the
world, had refused several advantageous marriages.
This young man, being one day greatly tormented
with carnal temptations, went in haste to the
father, and told him he wished to go back to the
world and marry, that he might serve God without
so many combats. After listening tranquilly to
all that the temptation urged the poor novice to
say, he turned towards him, and said in a low
voice " God wishes you to be a Eeligious, and
:

you wish to marry ; see if these two are com-

patible." Nothing more was required to banish
the temptation so completely, that it never re-
turned.
I will add a fact concerning myself. In my
first conversation with this great master at the
beginning of mj third probation, I had to make to
him a manifestation of conscience, and while I
214 THE LIFE OF

was speaking to him of my imperfections which

were very numerous, he Hstened to me in silence,
his eyes as usual, fixed on his crucifix ; then he
made me this answer : Your virtue, instead of
being mature, is still in a state of infancy, it will
require to be nourished and strengthened/' I
retired quite confased, knowing well that what he
said was true; but at the same time, I admired his
penetration in perceiving my wants, and his
judgment in applying the necessary remedy; for in
fact, I needed humiliation more than much reason-

ing. This made upon me so strong an impression,

that I determined at once to quit this state of
childishness, and mortify what opposed my pro-
gress.
know for certain, that God sometimes revealed
I
to him the secrets of the hearts of his novices,
which taught him how to act in their regard.
Consequently, he answered in one way or another,
or gave no answer at all, to mortify them more.
He had also the custom, when he wished to try
them, of making them wait, and then sending
them away without a word but he only acted;

thus towards those, whom he knew to be capable

of bearing this trial. Father Gilles de Mata has
related two facts which deserve mention.
When I was going to begin my second proba-
tion," says this Eeligious, my superiors sent me
to Métine, which college was then governed by
Father Balthasar. My first duty, when I arrived
at this house, was to make known to him my
conscience. I begged him, therefore, to hear me.
 FATHER BALTHASAR ALVAREZ. 215

and he told me to go to bis room the next day, at

a fixed hour. I did not fail to go, but it was in
vain ; it was no use knocking at the door, be did
not answer. The next day it was still better be ;

went into bis room, and passed by me, without

telliug me to follow him. I returned at the same
hour for sixty-six days, without ever being ad-
mitted. He knew very well, however, that I was
there, for be often saw me, either in coming out or
going and besides, I was careful to make noise
in,

enough warn bim of my presence. On the

to
sixty-sixth day I received a letter from my pro-
vincial, ordering me to leave Métine, and go back
to the bouse I bad come from. In taking leave of
Father Balthasar, I could not help complaining,
,tbat I bad never been able during so long a space
of time, to obtain a single audience, while all the
other novices were admitted to speak to him, as
often as they wished. '
Î knew,' be answered,
* that j^ou bad no troublesome temptations, there-
fore, I preferred to bear the others.' My surprise
was great, seeing that be knew my interior, though I
bad never spoken to bim, nor to any one in the
bouse. I returned, however, very well satisfied,
and more desirous than ever of advancing in
spirituality."

The same father related another very similar

circumstance. When the holy man was at Val
d'OIet, a Religious of the Society came from a dis-
tance, expressly to consult bim on bis wish to
go to Japan to labour for the conversion of in-
fidels. Having sent word to the father that be
216 THE LIFE OF

wished for an interview, be had to wait two hours,

after which the father, having to go into the town,
passed him without a word. On his return, he
again made him wait two hours, and then, as if in
haste, asked him what the case was ? The Re-
ligious having opened his mind to him, he
replied ; Do not be uneasy, if such be the will of
God, you will receive from Rome an order to
depart." Some years later, he received a letter
from the General, telling him to go on the mission
he desired. When the Father's novices discovered
their temptations to him, it sometimes happened,
that instead of answering, he contented himself
with saying, that the matter must be recommended
to God, and in his next exhortation, though speak-
ing in general, he would give to each of those who
had made known their difficulties to him, the
necessary remedy. His example was even more
efficacious than his words, in leading others to
virtue. In everything that regarded perfection
they always saw him at their head ; and his whole
lifewas a faithful representation of his exhorta-
tions, which rendered his noviciate extraordinarily
fervent, and celebrated throughout the province;
insomuch that many ancient fathers came to
Métine, less to hear the powerful exhortations of
the master, than to enjoy the sight of so fervent a
noviciate. Father Sancio, a celebrated preacher of
Salamanca, was so edified, that he called out, full
of holy enthusiasm ^'0 why is not my voice
:

strong enough to be heard in all the houses of the

Society ? I will say nothing but this : Métine,
 FATHER BALTHASAR ALVAREZ. 217

Mètine, Métine. Most certainly, if all our

Eeligious could see and imitate what goes on
at Métine, they would be happy indeed.'*
Our Father General, who was then St. Francis
Borgia, having heard the fervour of this house
mentioned, conceived so great an esteem for

Father Balthasar, that he wished to place the

noviciate of the province of Rome under him, but
as there were difficulties in the way, he made up
for it, by adding to the noviciate at Métine, that
which was then being formed at Villa Garcia,
in order to increase the good this admirable
master was doing. He gave his orders, in conse-
quence, and it was not his fault if this arrange-
ment was not carried out.
If I may here add my testimony to that of
others, I will declare what I have myself witnessed.
Father Balthasar had only left Métine, a few
months, when I entered there to join the Society;
and the fervour that had been excited by the holy
man, was still existing in all its strength. This
edifying sight made an impression upon me, which
it would not be easy to describe. My interior was
then far from tranquil; urged by the will of God
to become a Jesuit, against my inclination, which
attracted me elsewhere, I had struggled for six
months, and still tlie storm was not subdued :

but,when I saw the courage with which these

young men, who were my companions, forgot the
world, despised themselves, and practised mortifi-
cation, the fervour with which they embraced the
evangelical counsels, and followed in the footsteps
218 THE LIFE OF

of Jesus Christ, peace began again to reign in my

soul, and my seemed to me so happy, that I
state
did not know how to show my gratitude towards
God. This ejSfect, though so speedy, was none the
less lasting, for, by the mercy of God, I went
through my noviciate without sadness or regret,
and at this very day I feel the same satisfaction.

From the beginning I imagined to myself, that to

live thus for eight years, would suffice to make a
great saint, and experience has only confirmed me
in this pleasing idea* I have thought it well to
give this testimony, of the success that the zeal
of Father Balthasar gained for him, with the
novices entrusted to his care.

CHAPTER XX.
PROOF OF THE SAME TRUTH TAKEN FROM THE HOLY
LIVES OF SOME OF HIS NOVICES.

I give here^ very justly, the first place to the

illustrious martyr, Francis Perez Godoi, born in
the diocese of Toledo. When he was pursuing
his studies at Salamanca, the happy thought hav-
ing suggested itself to him to perform the spiritual
exercises, Almighty Gôd moved his heart so
strongly, that he renounced the world, and entered
the Society. Grace did not gain him, however,
without struggles. The motive of his resistance
was slight enough in itself, but it seemed to him
 FATHER BALTHASAR ALVAREZ. 219

serious, and it was very near arresting him in his

course. In this circumstance there is so excellent
a lesson of humility, that I cannot pass it over in
silence. When he reflected on the sacrifices he
should have to make, he felt no difficulty in leaving
his family, renouncing his fortune and worldly
prospects, depriving himself of the comforts of life,

and sacrificinsj his liberty ; but the one thing that

stopped him short, and was very near making him
fail in his election, was, that he must cut off his

long and black moustaches. What a pity ! The

attack was severe, and the victory for a long time
doubtful, until at length, grace overcoming vanity,
he took a pair of scissors and cut off this remark-
able obstacle. Feeling no longer courage to return
thus disfigured to the world, he asked to be ad-
mitted, and was at once sent to Métine.
His conduct was not what might have been ex-
pected from this singular beginning; for he
became one of the most fervent and exemplary of
the novices, through the influence Father Bal-
thasar gained over him ; he especially dis-
tinguished himself, by his dihgence in performing
the smallest actions in the most perfect manner.
Thus, for example, when the father master sent
him to the kitchen, he worked at the dishes until
they were quite bright and shining, which could
not be without much disgusting and painful
labour. Some one asking him one day, why he
took so much pains to brighten utensils, which
would again be blackened, he answered : That
as he was accu-stomed to offer every night to the
220 THE LIFE OF

Qaeen of Virgins all the actions of the day, he

should be ashamed to offer her anything dirty."
This answer clearly proves his devotion to that
great Qaeen, and the benefit he derived from it. He
never neglected any opportunity of mortification,
and his practices were not of the easiest kind.
Though he sought the most exquisite cleanliness in
regard of others, he was seen to take in the
kitchen the dirtiest cloth to wipe his mouth and
hands, that he might overcome the repugnance of
nature. Once, when he w«,s travelling with
Father Sa, he perceived that the novice's face was
swollen and bleeding, without seeing any cause
for it ; but looking closer at him, he found that
a wasp was stinging him, while he made no effort

to remove it, and if the father had not taken care

to drive it off, the poor youth would have quietly
allowed it to finish its work. Thus early did he
begin to prepare for the martyrdom, which ended
his life. "What most contributed to inspire him
with this wonderful fervour, were the inflamed ex-
hortations of his holy master, and especially certain
sentences, which he made use of in his discourses,
after profoundly meditating on them, sentences
which he proposed to his novices, as so many
columns of the spiritual edifice, and which he in-
culcated so strongly, that they never could forget
them. For example, if he wished to animate
them to remain firm in their vocation, and to fulfil
its obligations courageously, he would say: *'Let
not one among you, degenerate from the noble
sentiments, that belong to the children of God.**
 FATHER BALTHASAR ALVAREZ. 221

This sentence made a deep impression on the

mind of young Godoi, and was of great assistance
to him, in a very delicate circumstance which I
will relate.
His place in the refectory was near Father Bal-
thasar, most likely at his right hand. The father
offering him something one day, the young man
did not see and required to be touched and
it, ;

then, to see what it was, he had to turn his face

completely round. The father concluded from
this circumstance, that his left eye was defective.
On leaving the refectory he took him aside and
questioned him, when Godoi acknowledged this
infirmity, and added that he had concealed it, in
the examination before his admission, fearing it

would be a sufficient reason for his rejection.

This discovery grieved the father, who was obliged
to speak of it to the provincial, and knew that
the novice's exclusion One single
was certain.
means of escaping the misfortune remained; it
was to make him choose the missions, and he
proposed it. *'Your infirmity,** he said, **is a
reason for exclusion. The missions alone can
enable you to be received into the Society. If,

then, you wish to join, you must ask to be asso-

ciated with the forty who are going to Brazil, if
you have sufficient strength and courage for this,*'
accept this proposal, father,** answered the
generous novice, *'no ministry could be more
pleasing to me.** Father Balthasar then went to
Bee Father Azevedo, the Provincial of Brazil,
whither he was going to conduct the forty, and
222 THE LIFi3 OP

spoke to him in favour of the young novice.

He is a perfect novice/' he said to Father Aze-
vedo, and has only this physical defect. He
will edify every one, and may be useful to you in
more ways than one ; for besides his education,
he can play the guitar remarkably well, and this
talent may please the savages, and help to subdue
their ferocity." This information pleased Father
Azevedo, who received him into his apostolic
troop, whose glorious martyrdom he shared, for
all were massacred at sea by a Oalvinist corsair.
Under the axe of the executioner, young Godoi,
raising his voice, said to his companions :

Courage, my brethren ; let us not degenerate

from the noble sentiments that belong to the chil-

dren of God." This sentence, which was Father

Balthasar's, had a wonderful and almost electrical

effect, and greatly contributed to the heroism of

their sacrifice, as was made known by the only
novice that escaped the massacre.
Another of Father Balthasar's novices, with
whom I was extremely intimate, was Antony
Padillo, whose holy life deserves notice. Struck
by the early death of his father, and reflecting
that he could not be certain of a longer life, he
preferred the humble state of a Keligious, to the
presidency of the Council of Castile. It was
him with this holy thought,
grace that inspired
and when he wished to make his choice among
the different orders, he felt himself attracted to
the Society by its reputation for fervour. One of
his uncles, a canon of Toledo, informed of his
 FATHER BALTHASAR ALVAREZ. 223

resolution, undertook to oppose it. He made use,

for this purpose, of every argument that flesh and
blood can furnish to worldly men ; the enjoyments
his fortune would procure him, the necessity of
perpetuating an illustrious family, and the digni-
ties which he might attain. He told him, finally,
that he defied him to give him solid reasons for
bis determination. Antony replied in a letter of
eight pages, in which he declared the motives
which induced him to leave the world, and enter
the Society of Jesus. Dr. Velasquez, one of the
dignitaries of the chapter of Toledo, and later
Archbishop of Compostella, having read this
letter, said to the canon, who had consulted him
upon it : This justification is too well reasoned
to be the work of so young a man ; it has doubt-
less been dictated to him by some able Religious ;

if, however, he has done it himself, his vocation

evidently comes from God, and I advise you not
to oppose it.'' Thereupon the canon wrote to his
nephew : Your letter is very strong, but it has
not convinced me, because I have easily perceived
that it is not your own. At your age, persons
do not feel and reason in this manner.'* Antony
being very desirous to undeceive his uncle, went
at once to the Dominican college and asked the
professor of theology if an oath was ever allow-
able. Certainly," answered the doctor, it is

even meritorious, when there are good reasons for

using it." Have the goodness, then," said the
young man, ^Ho give me that decision in writing."
The professor- wrote and signed it. Antony then
224 THE LIFE OF

confessed and communicated, after which he wrote

the following lines underneath the decision :

After receiving the Sacraments of Penance and

the Holy Eucharist, I swear before God, and by
the God whom I have just received, that all the
reasons contained in my letter come from myself,
and have not been suggested to me by any one.'*

The canon having received this note, showed it to

Dr. Velasquez, who said, As it is so, his reso-
lution comes from God I advise you to oppose it
;

no longer." He required, however, that Antony

should come to see him, wishing himself to ex-
amine his vocation. Antony consented, and spent
several days in his house, in which there was a
secret design of Providence. It appeared that
this canon, by name Peter Manrique, had himself
been called to the Society by frequent inspira-
tions, which he had resisted, from his attachment
to worldly things ; but when he saw his nephew
full of contempt for the goods of this world, and
invincible in his resolution to live for G-od alone,
he not only gave up his opposition, but resolved
himself to follow so noble an example, which he
did by soon after joining the Society. Antony,
after this victory, w^ent to Father Emmanuel Lopez,
Provincial of Toledo, and asked to be admitted
into the Noviciate. The father, showing himself
rather unwilling to receive him, doubtless to make
him estimate this grace more highly; he went to a
pillar, and placing his arms round it, said I :

will not leave this place." " Well," said the

Father Provincial, if you wish to be admitted,
 FATHER BALTHASAR ALVAREZ. 225

you shall be, but not in tins province; I will

send you to Castile.'* Antony answering that he
did not mind about leaving hisown part of the
country, it was decided that the Father General,
who was then at Madrid, should settle this affair.
The Provincial wrote to him, and received an
order to send Antony to Val d'Olet. Before his
departure, he had to put his affairs in order, and
formally renounce all his property. Having done
this, he was conducted by all his immediate rela-
tions to the house of the professed at Val d'Olet,
where was the Provincial, who sent him to make
his noviciate at Métine. He was then eighteen ;

Father Balthasar, whose wisdom was admirable,

judged it expedient to be more severe with him
than others, on account of his birth, as well as of
his aptitude ,for great and solid virtues. He
undertook to mortify him to the quick, in matters
regarding pride and sensuality, vices very common
among persons of high rank. Consequently, not
content with making him conform to the diet of
the community, he purposely offered him food for
which he had a natural repugnance. When he
perceived that anything suited his taste, he made
a sign to the server to take it away ; then he sent
him to eat with the poor at the gate. In the dis-
tribution of clothing, the oldest and most soiled
were for him. He employed him in the most ser-
vile offices, and never spared him public mortifica-
tions. The young man submitted, not only
without repugnance or complaint, but with an air
of perfect satisfaction*
15
226 THE LIFE OF

It was a custom established by Father Baltha-

sar, that on a fixed day, some of the novices
should go with the cook to the butcher's shop,
shabbily clothed, and with baskets on their heads,
if they had been his servants. He sometimes
ifequh-ed that besides themeat contained in the
baskets, they should carry some pieces in their
hands. In this, as in other things, Antony would
jield to no one, or rather, he made it a duty to
be the first in these acts of humiliation, believing
himself so much the more obliged to humble him-
self profoundly, as he had been greater in the
world. I, who had seen him in his native town,
magnificently dressed, riding on horseback, with a
numerous train of servants, could not cease ad*
miring this wonderful change, and blessing our
Lord for it, His humility was so sincere, that he
would in ^11 things have been taken, for the ser-
vant QÎ his brethren ; and it was not only during
hm noviciate that he acted thus, but during his
whole life,

God had given him talents of a superior order,

and he gained great success in his studies he ;

became a celebrated professor of theology in the

college of St. Ambrose, where I am now writing.
His reputation as a preacher was no less great,
but nothing of this kind diminished his humility,
his obedience, and his love of a hidden life. Every
one admired his talents, and did justice to his
virtues ; he alone thought nothing about them, as
was evident by his deference for others, and his
^idmirable simplicity. When his office of pro
 FATHER BALTHASAU ALVAREZ. 227

fessor allowed liim some little rest, tie went to seek

it at the noviciate of Villa Garcia, to renew Li 3

fervour; he generally spent Christmas, Holy
Week, and the whole of the vacation there.
During his stay, he assisted like a novice at all the
exhortations, and did not omit one of the spiritual
exercises. He was always remarkably attached to
the rules; this was easily perceived in the colleges
of St. Ambrose and Salamanca, which he governed
as rector. Many of his subjects accused him of
being too severe he knew it, but took no notice,
;

excusing the weakness of the murmurers. Such

iSj in fact, the misery of the children of Adam,

that they usually misinterpret the reproaches and

admonitions of those who are above them^ attri-
buting to passion, severity of character, or some
evil intention, what is really the effect of zeal and

charity. This holy man waited for death to justify

him, or rather to enlighten those who complained
of his conduct. Before he received the holy Via-
ticum, he declared before God, in the presence of
all his Religious, that in the exercise of his office,
he had never done or said anything, through any
motive but the greater glory of his Divine Master.
Nevertheless, he dreaded death, because of the
account he should have to render to God, and his
terror made him say: 0 Lord, how great would
my misery be, if Thou shouldst be as little gener-
ous towards me, as I have been towards Thee!"
One of the Fathers seeing his fear, asked him if
he had committed a mortal sin since his entrance
into the Society ? This question seemed to sur-
228 THE LIFE OP

prise him, and made him say 0 Jesus, what a :

monster would be a Eeligious, guilty of mortal

sin Thank God," he added, it is not so

A nobleman of the court, who came to see him,

seeing his trouble and sadness, asked him the
cause of it. Anxiety about my salvation !" an-
swered the sick man. ''What!" answered the
nobleman, have you any fear about your salva-
'*

tion ?" ''Undoubtedly," answered the Father,

*'
what else should I fear, if I did not fear not
to be saved ?" It pleased our Lord, however, to
free him from this fear, and to give him a certain
assurance that he would be admitted into glory
immediately after his death. It occurred as fol-
lows. One day, after receiving the Bread of
Angels, he asked to be which was
left alone,
granted. Then, though so much weakened by
sickness, that he could not move in bed, he sat
np and spent two hours in prayer before his cruci-
fix, to the great astonishment of a Father who
was watching him througli the chinks in the
door, and heard his colloquies full of love and con-
fidence. His confessor coming to see him after-
wards. Father Antony said to him, " To-night,
my soul will enter heaven to sing matins." "That
is not the physician's opinion," answered the
Father. "Very well," answered the sick man;
" he is mistaken, and in a few hours you will be
convinced of it." After these words, he again
resumed his silence, then he was heard to say :

" Whence comes this fear, 0 my good Master,

since Thou assurest me that I am in Thy Heart?
 FATHER BALTHASAR ALVAREZ. 229

If I am in Thy Heart, let us go, death has nothing

to terrify At the close of day he asked for
me."
Extreme Unction, and wished to receive it in the
presence of all. His weakness not permitting
him to raise his voice, he spoke through his con-
fessor to those who were present, asking pardon
of all for his offences against them, and for his
bad example. This Father, having asked him to
remember him when he should be in heaven,
^'You may depend upon it," he replied, for

those who dwell in heaven are not ungrateful."

He then began to recite in a low voice the Psalm,
Laetatus sum," and at ten he gave up his pure
soul to God. Thus lived and died the disciples

formed by Father Balthasar.

CHAPTER XXI.

HOW HE HIMSELF TO EXHORT HIS

PREPARED
NOVICES,AND THE CARE HE TOOK TO MAKE
THEM ATTACHED TO THE SOCIETY.

To complete what I have said of the efficacious-

ness of the Father's exhortations, it will be useful
to make known to my readers, his method of pre-
paring them, and the kind of arguments he com-
monly used to instruct his novices in the perfection
required by their state. His preparation consisted
less in long study than in fervent prayer ; for it

was his opinion, that success in this ministry

230 THE LIFE OF

depended less on science and erudition, than on

the unction and force, with which subjects of great
importance were treated. When he wished to
give an exhortation, he began by selecting two or
three great truths; he then meditated upon them
in prayer, so as thoroughly to comprehend, and,
as it were, digest them, proving them by some
texts of Scripture and sentences of the saints,
which God recalled to his mind. Then, being
master of his subject, he treated it with inimitable
clearness, force, and grace. If his method is so
well known to me, it is because I have it from
himself, for I read in his journal, where he noted
the graces and blessings granted him by God, as
follows :

I have noticed that in preparing my exhorta-

tions, God gave me the understanding of truths
which my own mind could not have comprehended,
and suggested to me by degrees the subjects, the
phrases, and even the expressions which I ought
to use. I felt, however, that He required of me
some study, but in moderation, for too much
application would have been hurtful. In vain do
I try to prepare myself long before : it is only
when I am about to speak, that He communicates
to me His ideas, and I am so much accustomed to
rely on this assistance, that I feel no anxiety on
this subject."
In his conferences, the Spirit of God gave him
even greater assistance, for, as he could not fore-

see the questions we should ask, he came without

preparation. Hence it arose, as I have often
 FATHER BALTHASAR ALVAREZ. 231

remarked, that he spoke at those times with ex-

traordinaryforce and unction. One of the
brothers,who had remarked the same thing,
asked him one day the reason. He replied :

The cause of the difference between my con-

ferences and my exhortations, is no doubt, that it

is I who speak of God in my exhortations, but in

my conferences, God speaks through me." He
meant, or at least we so understood it, that not
being able to prepare for his conferences, God
supplied for it by His inspirations ; but that he
prepared his exhortations, in which, consequently,
his own study and industry had some share ;

besides which, this ministry, fromits own nature,

tended rather to instruct than to move us. To

show more clearly the end he had in view, both in

his exhortations and conferences, I will enter into

some further explanation. These two exercises,

though different, have this in common, that they
tend chiefly to three ends united together, which
are : first, to teach Keligious what constitutes evan-

gelical perfection, according to the institute which

they have entered. Their ignorance on such a
point would be inexcusable, and even disgraceful.
It is, then, the duty of superiors to enlighten
them on the special perfection to which they are
called ;
but, as it is not sufficient for practice, that
the understanding should be enlightened, the
second end is to move the will, and inflame it

with so great a love of the perfection required,

that it may form the sincere and generous resolu-
tion of employing all the means of attaining it^
232 THE LIFE OF

and of sacrificing whatever can oppose it. The

third, which follows naturally from the last, is to
determine them to act, in conformity with their
resolutions on the subject. These were the ends
Father Balthasar proposed to himself, in his ex-
hortations as well as his conferences, dwelling
much longer on the first than on the second, but
following up this and the third, with more force
and unction.
Thus did this great master form his disciples,
and he recommended to them regarding this sub-
ject, three highly important things, which should

be specially noticed. Walk,'' he said to us, *'in

the perfection of your Institute, by the mind, the
heart, and the practice ;
by the mind, conceiving
a high esteem and considering
for it, it as a
counsel and direction coming from God ; by the
heart, loving it as the happiest and most impor-
tant thing in the world ;
by practice, in endea-
vouring to conform all the actions of your lives to
it. In walking thus in the path of your Institute,
do not forget that you have three superiors to
please ;
God, the man who holds His place, and
reason." He cited on this point the following

reflection of a brother coadjutor, whom I shall

have to speak of later on. I have,'' he said,
'Hliree superiors, God in heaven. Father-rector in

the college, and reason in myself; but these three

are one, for it is always God that governs me,

either by others, or by Himself." To attain this

threefold end, the Father usually made his ex-
hortations on the rules of the Society, but with
 FATHER BALTHASAR ALVAREZ. 233

remarkable ability. To give an idea of his

method, I will try to retrace here a few that I
myself heard, when I was making my third pro-
bation under him. The notes that I then took,
though very concise, will recall to me at least the

principal ideas. Each religious order," he said,

^'has certain means of perfection peculiar to it,
which distinguish it from others; I may even say
which raise it above them. For this reason I will
call them prerogatives. I have selected fourteen
from our own, which shall form the subject of as
many exhortations.'* He gave them, accordingly,
to our great satisfaction, and I will give a short
summary of them.
The first prerogative which he pointed out to
us, is effectual detachment from things, places, and
persons. From things ; that is, from our abode,
clothes, and furniture, being satisfied with what is

given us, without keeping anything, even the

smallest, unknown to our superiors : from places ;

being satisfied to be where we are, and shutting

the door against all desires, all ambition, and
keeping ourselves free from particular friendships
which injure common charity, and disturb the
peace of communities. *'He who shall keep his
heart free from attachment to these three things,"
said the father, shall be truly poor in spirit, and
shall enjoy a profound peace."
The second prerogative is mutual union, with
great charity and fraternal love, notwithstanding
the number and diversity of nations, and the dif-

ferences in birth, character, and talents, preserving

234 THE LIFE OF

as far as possible, equality in all things. For this

reason, our rules grant scarcely any privilege, or
authorize any dispensation on account of offices,
services, or talents, but only in case of necessity
or sickness.
The third prerogative is the high esteem in
which virtue is held in the Society; so that talents
without it are considered of little value, and
subjects, who possess the greatest natural gifts, are
less valued than solidly virtuous men. Hence, I
conclude, that, with us^ Eeligious men take their
rank according to the judgment of God Himself,
Who has no regard to natural gifts, but Who
regulates His esteem according to sanctity,
*^Thus," added the father, with an appearance of
satisfaction, '^our Institute is in perfect accordance
with the apostle, who said, in his Second Epistle
to the Corinthians, (v. 15.) * Et pro omnibus
mortuus est Christus ; ut et qui vivunt, jam non
sibi vivant, sed ei qui pro ipsis mortuus est et
resurrexit. Itaque nos exhoc neminem novimus
secundum carnem.' "
The fourth prerogative is the special vow of
obedience, which we make to the vicar of Jesus
Christ and in regard of very
; difficult things, as we
are obliged to go wherever he may send us;
amongst the heretics or barbarians, to the most
distant countries, even with danger to our lives.
It is clear that this vow, so glorious to Jesus
Christ, was inspired by Him to our father, for
nothing could be more useful, or better suited to
the period in which he instituted it. Our Society,
 FATHER BALTHASAR ALVAREZ. 235

in fact, arose at the time that Luther rebelled

against the submission he owed to the Church,
and it was raised up by God, to fight against this
new enemy; it, therefore, armed itself against him
with the most generous obedience.
The fifth prerogative is the right which the
Society reserves to itself, of dismissing from its
pale those Eehgious who live in tepidity, which
produces several great advantages : for she there-
by frees herself from subjects, who might be
hurtful to others, inspires all with great zeal for
their advancement, and keeps up the perfection for

which she was established.

The sixth prerogative is prudence and discretion
in penancesand corporal austerities, that the weak
may not do too much, and the strong too little.
It is true that our dead rule, that which is written,
prescribes nothing on this subject; but the
superior, who may be called the living rule,
supplies for this silence, by enjoining to each one
the mortifications he knows will be useful to him,
taking into consideration his strength and his
necessities. Besides, if the written rule lays down
no special practice of mortification, it recommends
this virtue in general, and requires it in the
greatest perfection, in the abnegation of self-will.
The seventh prerogative is. the daily practice of
penances, which are performed in the refectory for
trifling failings ; the obligation of accusing our-
selves of our faults, and the humiliation of hearing
ourselves accused by others, either in private or in
public, all of' which are very painful to nature.
236 THE LIFE OF

The eighth prerogative is the obligation of

manifesting our conscience to the prefect of
spiritual things, and to superiors, whence results
the twofold benefit of escaping the illusions of
our own judgment, and of finding in the avowal
of our faults, a strong means of overcoming them.
The ninth prerogative is detachment from our
relatives, to so great an extent, that many con-
sider as a cross, the obligation of remaining iu
theirown country.
The tenth prerogative is exemption from taking
part in the election of superiors, and the engage-
ment we contract, of neither desiring nor seeking
after any dignity, either in the Society, or in the
Church. How admirable is this foresight ! for in
removing from the Keligious all these subjects of
disquiet, the Society preserves them in greater
peace, and more profound humility, prevents dis-
cord, roots out ambition, and causes them to be
occupied solely with their spiritual advancement.
The eleventh prerogative is the liberty possessed
by the Society of trying its subjects as it pleases,
sending them on pilgrimages and missions, iu
order to exercise them, and know them better.
It is certain that if they are called by God, free

intercourse with their neighbour will be no detri-

ment to them ;
if, on the contrary, these trials are

injurious, it is a proof they have no vocation, and

they either withdraw of their own accord, or
superiors speedily dismiss them, for fear that by
keeping them longer, their dismissal might be
more hurtful to them.
 FATHER BALTHASAR ALVAREZ. 237

The twelfth prerogative is the sublime end of

our vocation, and the reputation enjoyed all over
the world by the Society ; for though the last to
be founded, it is not, however, inferior to the
others either in esteem, or I venture to say, in
reality. What means are wanting to it, to pro-
mote the greater glory of God, and labour efS-
caciously for the salvation of souls ? Without
speaking of the exemplary life led by our Eeligious,
the Society offers science and erudition to educated
persons; to the people, the use of the sacraments ;

to spiritual souls, the exercises of our holy founder;

to young men, education in the colleges; to

children, instruction in religion ; to infidels, apos-

tolic men full of zeal and courage; to all, the

powerful help of her holy sacrifices and prayers.
The thirteenth prerogative is an obedience,
which leaves nothing more to be desired, for it

extends to all things lawful ;

easy or difficult,
honourable or abject ; is rendered to all superiors
great and lesser, whatever may be their defects or
qualifications ; is observed in its perfection by
affection of the will, submission of the judgment,
and the entire accomplishment of what is pre-
scribed, embraces not only the substance of the
command, but the method of executing it, without
noticing the manner in which the command is
given, whether it be agreeable or disagreeable.
The fourteenth, and last prerogative, is the in-
cessant war waged by the world against the
Society, a war which is very advantageous to her,
as it keeps her in humility, obliges her to have
238 THE LIFE OP

continual recourse to God, and to place her hopes

solely in His Providence, which makes her grow
and spread, as the Church herself did, amidst the
persecutions of the early ages. Such were the
good and salutary instructions, given us by this
able master, to make us more and more attached
to our Institute, and embrace the perfection of the
first fathers ;
instructions, of which I can offer only
the matter, as it is impossible for me to give his
strength and unction.

CHAPTER XXII.

OTHER INSTRUCTIONS GIVEN BY FATHER BALTHASAR

TO COMPLETE THE TRAINING OF THE NOVICES.

Novices being usually only children in virtue,

require instruction in everything concerning re-
ligious perfection ; their interior reformation, which
is known only to God ; and that of the exterior,
which cannot escape the eyes of their neighbour.
Nothing was omitted in the father's exhortations.

His instructions were so complete, that he could

say with the apostle : **I instruct all my disciples
in true wisdom, without reserve, that they may be
all perfect in Jesus Christ/' (Coloss. i. 28.) I
have had in my possession a list which he had
made, of the subjects to be treated of; in his in-

structions it contained forty-four chapters, of so

great importance, that I think it well to offer them
 FATHER BALTHASAR ALVAREZ. 239

to my readers, as very useful documents for their

greater perfection, but I will reduce their number,

that I may not exceed the limits I have prescribed
to myself.
The first chapter treated of the method of
prayer, in order to make it usefully and with fruit ;

of the employment of time between the different

pious exercises, and the manner of keeping our-
selves in the presence of God.
The second pointed out the method of reciting
the Divine Office, and other vocal prayers devoutly ;

and of profiting by spiritual reading.

The third had for its subject the examen both
general and particular and on this occasion, the
;

father made it appear, how important it is for

spiritual men to avoid the smallest faults, without

however being cast down by those which escape

them, when they do what they ought to avoid
them; but having confidence in the goodness
of God, that He will apply a remedy to them.
The fourth spoke of the method of making a
good confession ; of compunction of heart, of thet
penances we can perform without going to any
excess of rigour ; and of the spirit with which,
exterior mortifications should be animated.
The fifth was on preparation for communion:
and spiritual communion.
The sixth was on the mortification of our
natural and evil inclinations, and the custody of
the senses.
The seventh, on behaviour in the refectory, at
recreation, in conversations with seculars, and on
 240 THE LIFE OF

the moderation, that must be observed in all these

circumstances.
The eighth treated of humility and the know-
ledge of ourselves, without which there can be no
humility.
The ninth, on the love we ought to have for
God, on fraternal charity, mutual forbearance, and
avoiding rash judgments.
The tenth, on poverty, obedience, and chastity,
the observance of the rules, and indifference as to
places and employments, that the will of God may
reign absolutely.
The eleventh, on the three companions of Jesus
Christ, poverty, contempt, and pain.
The twelfth, on spiritual advancement, which
depends less on our efforts and industry, than on
grace, of which, however, we may be certain, if we
do what lies in our power.
The thirteenth spoke of the favours bestowed
on the just, and of their tribulations, of the
temptations that assail them, the dispositions
with which they should bear the crosses of this life,

and of the equity of this conduct of Divine Provi-

dence.
The fourteenth, on peace of the soul, and the
means of procuring so great a blessing.
The on the benefit we can derive from
fifteenth,

the society and conversation of the servants of

God, and the advantage of having some one to
direct us by his counsels, to restrain and reform
us by his authority, and edify us by his good ex-
ample.
 FATHER BALTHASAR ALVAREZ, 241

The sixteenth, on the eight beatitudes; the ope-

rations of virtues, prudence, and the science of the
saints.
These were the great and important subjects
treated by the man of God in his exhortations, to
communicate to his novices the necessary skill

and knowledge for attaining perfection ; but he

insistedmost strongly, on everything concerning
the abnegation of self, and of our own will and
judgment, supporting his exhortations on this
subject by the following reasons*
To spend the time of the noviciate otherwise
than in the renunciation of self, and the acquisi-
tion of solid virtues, is to renounce perfection.
If, in this place of retirement and entire freedom
from affairs that do not relate to perfection, with
so many instructions and good examples, you
neither learn to die to yourselves,- nor to live to
God ; how will you do so later, in the perplexities
of an office, with much fewer helps, and amidst
all kinds of hindrances and! dangers ? To neglect
the present time, and reckon upon the future, is

to hope for a miraculous perfection. Learned

men are made, by the assiduous cultivation of
sciences ; and in like manner,, the religious life

makes religious men. Now, the beginning of

this life is nothing but the abnegation of self:
*
If any one,' says our Lord, '
wishes to be My
disciple, let him deny himself.' *
Qui vult venire
post me, abneget semetipsum.' (Matt. xvi. 24.)
Make up your minds, then, my brethren, to this
work of self-den'ial, or say plainly that you do not
242 THE LIFE OF

wish to enter upon a perfect life. 0 ! believe me,

Btore up for yourself riches in this time of abund-
ance, for the years of famine which must follow.
If the Egyptians had paid more attention to the
predictions of the wise Joseph ;
if, when they saw
him filling the king's granaries, they had been
prudent enough to imitate him, they would not
have been obliged later to ruin themselves in order
to procure bread. There are some among you, I
know, who labour with holy zeal and great fervour
to lay up this spiritual store ;
and, because the
Spirit of God animates them, we have reason to
believe they act wisely. What can you do better
than to imitate them ? Is it not disgraceful to
sit down to rest, when you see your companions
walking on so courageously ? Perhaps you think
that the time of the noviciate is lost time, because
you do not spepd it in the study of sciences? Be
not deceived : time is not lost which is spent in
laying the foundation of a building, that is to rise

very high. A traveller does not lose his time,

when he stops to feed the horse that carries him.
A writer does not lose his time, when he interrupts
his work to mend the pen which is his instru-
ment. To study, is to labour to comprehend, and
thoroughly master the science we wish to acquire ;

but that cannot be done without the light, which

God gives abundantly to His friends, to those who
walk before Him in and perform their
good faith,

fictions at the prescribed times, through love of

the Divine Will, Let us act thus, and God will

grant us His light, apd with it we shall succeed
 FATHER BALTHASAR ALVAREZ. 243

in study, wlien the time to be devoted to it shall

have arrived : but in the noviciate, it is not learn-

ning, but sanctification that God requires of us.'*
Not content with thus labouring at the interior
reformation of his novices, the father wished to
reform their exterior also, endeavouring especially
to give them a high idea of religious modesty.
This virtue," he said, is not only useful, but
necessary, and indispensable to those who belong
to the Society, for three chief reasons. 1. As

they are obliged by their state to converse with

their neighbour, they are bound to edify him, and
gain his esteem ;
otherwise, they will be of little

use to him. Now, the principal means of secur-

ing these happy results, is true religious and un-
affected modesty. As we are a spectacle to God
and men, as the apostle has said, w^e must so
behave as to please God and edify men. 2. la
the other orders, the cowl conceals any immodesty
there may be in looks, but it is not so in the
Society, where the Eeligious do not cover their
faces. There is therefore upon us, a stricter obli-
gation of modesty. 3. According to the rules

and spirit of our Institute, we ought to be interior

men, and men of prayer. For this reason,
modesty is particularly necessary, as it belongs to
this virtue, to restrain the senses, and negligence
in guarding them, dissipates the mind, and dries
up devotion ; but this modesty must proceed from
the interior reformation of the soul, and the
remembrance of the presence of God."
The better to form his novices to the practice of
2U THE LIFE OF

tliis virtue, lie had made a list of the immodest

actions which would be disedifying in a religious
man. They were more than two hundred in num-
ber ; them all, but will
I cannot therefore mention
give them in summary. First came motions of
the head, forehead, eyes, ears, nostrils, mouth and
tongue, of the hands and feet, then our postures
and clothing, then acts of immodesty that are
committed in the church, refectory, at recreation
time, in our room, and elsewhere. He named
also immodesties which may escape us in public,
and in intercourse with our neighbour, by our
manner of speaking, laughing, coughing, spitting,
moving the hands and feet, and lastly, incivilities
either towards superiors, or equals, or inferiors. I
leave it to be imagined what kind of novices would
be those formed in the school of so able a master,
and so attentive in correcting the smallest defects ;

or rather, I will say, as an eye-witness, that secu-

lars, on seeing them, could not withhold their
admiration, or the expression of the edification
this religious modesty aflforded them. His zeal
for theadvancement of his dear disciples extended
to the future, and foreseeing the time when he
should no longer be able to encourage them by
his exhortations, he earnestly recommended to
them the reading of good books, according to the
rule established in the Society. He was particu-
larly desirous of inducing them to appreciate the
Book of the Imitation of Jesus Christ, which he
called the contempt of the world, and all had
 FATHER BÂLTHASAR ALVAREZ. 245

afterwards reason to congratulate themselves, on

the benefit they had derived from it.

CHAPTER XXIII.

EIS SUCCESS IN THE RECTORSHIP OF SEVERAL COL-

LEGES, AND HIS GREAT QUALIFICATIONS FOR
GOVERNMENT.

His talent for governing had already shown

itself, during the years in which he ruled the col-

lege of Avila as minister : but it was still more

apparent when he was in possession of the autho-
rity of rector. It may truly be said, that in
everything his conduct was a model for imitation.
I will therefore give here a short account of it.

In the first place, to prevent its being hurtful to

him, he took care to ground himself more firmly
than ever in humility, and he did this so deeply,
that at first, he discharged his duties with extreme
repugnance, knowing well that superiors have to
undergo a more severe judgment than others, and
perfectly understanding the extent and importance
of his obligations. Superiors," he said, should
forget themselves for the sake of others, sacrifice
their rest, neglect their health, and treat them-
selves in all things worse than their subjects.
They must also resign themselves to a life fall of
solicitudes, to mourn and weep through compas-
sion for the sins of others, if they do not faithfully
246 THE LIFE OF

discharge their duties. Murmurs, and even aver-

sion, will often be their only reward. They will
have, besides, to bear before God the defects of
their subjects, their imperfections, their tepidity,
their inconstancy, and their sins ; responsible,
not only for the evil they do, but for the good
which they ought to do, but do not.''

These considerations, joined to his ardent

desire of sanctifying himself, and contributing to
the sanctification of others, made him very severe
in the beginning. He was exceedingly grieved by
the defects of his Religious, as usually happens
with superiors who have little experience ; but he
afterwards perceived, through light from above,
that his grief, far from proceeding from true zeal,
was the fruit of impatience and narrowness of
heart ; that the moment of grace must be waited
for, and in the meantime, we should pray, exhort,
forbear, and compassionate, instead of becoming
angry ; in order to imitate the conduct of Provi-
dence.
About this time a conversation with Father
Martin Guttierez finished the work that grace had
begun. When I was rector," said this father to
him, '^I used to be much afflicted by some defects
in my and I considered this grief quite
inferiors,
allowable, and ventured so far as to complain of
it to God in prayer. But this delusion did not
last long; for it pleased God to cure me of it in
the following manner. One day, when I was
sorrowfully lamenting in His presence my want of
power to correct these imperfect Religious, He
 FATHKR BALTHASAR ALVAREZ. 2i7

showed me on a silver dish, a very small heart,

immersed in two drops of water, and near it, in a
basin, a heart so large that this quantity of water
scarcely wetted it at all. I wished to know what
this vision signified, and it was said to me, The
'

heart which drowned by two drops of water is

is

yours, which is afflicted to excess by the smallest

things. The great heart, which the water in the
basin cannot cover, is that of God, Who supports
without affliction, idolators, heretics, schismatics,
the impious, and all the sinners of the earth,
waiting with w^onderful patience for the happy
time of their conversion. Now this patience
should be the model of yours.' Corrected by this
vision, the father become more indulgent, and
felt so much more satisfaction from haviug made
this change, as God made known to him later,
that all those whose imperfections had so much

troubled him, were predestined."

This example made a deep impression on
Father Balthasar, which dilated his heart, and
caused the weight of his charge to press more
lightly upon him. Almighty God did even more
for him, for He made his office pleasant to him,
and this happened as follows. On the second
Sunday after Easter, as the father was making his
prayer on the Gospel of the Good Shepherd, he
heard interiorly these wwds : good shep-
herd makes good sheep ; when, therefore, God
gives a flock a good pastor, it is a great benefit
and a wonderful grace. A flock is always good,

when led by 'a good guide. A pastor is as a

248 THE LIFE OF

model to Lis sheep ; this is what makes his office

formidable. All his sheep have their eyes upon

him, and accustom themselves almost as a neces-
sity to live like him.'* Deeply touched by this
lesson, Father Balthasar applied himself more
than ever to edify his flock by his good example,
and so perfectly fulfilled his office, that it may be
said of him, that he was such a superior, as St.
Ignatius requires, and has described in his Con-
stitutions. I will show this in the detailed ac-
count of his conduct, for the edification, not only
of superiors governing communities, but of all
who are charged with any kind of government.
In the first place, deeply convinced that of him-
self man can do no good, he placed his whole
confidence in God, having recourse to Him, in the
spiritual and temporal wants of his college, so
that prayer was his chief means of government :

then, appreciating things at their true value, and

consequently esteeming sanctity before all others,

talents and birth were little in his eyes, compared

with virtue. We want saints," he would say,
'^not noble and learned men, unless they acid a
pre-eminence in virtue to these natural gifts."
When he found among his Religious a man truly
capable of perfection, though of very moderate
talents, he took particular care of him, calling
him to his room, by day and night, to encouraore
and guide him, as we shall very soon see. By
another result of his spirit of faith, he thought
more of the smallest spiritual benefit, than of the
most important temporal affairs. He would never
 FATHER BALTHASAR ALVAREZ. 249

therefore allow bis Keligious to sacrifice to tliem

the smallest part of their exercises of piety. This
is proved by the following example. During the
time that he was rector of a very poor college, ho
had for minister, a man who was very anxious
about temporals. Whenever anything was wanted
in the house, he ran to the rector to complain,
and beg of him remedy it, which was some-
to
times impossible. His trouble was then extreme,
and until he obtained what he wanted, he could
enjoy no peace. The father, more concerned for
his spiritual wants than for those of the house,
undertook to cure him of this excessive solicitude,
and he proceeded in this manner. When he
came to tell him of a new want, with his usual
excitement, the rector said to him, **Have you
taken care, before coming hither, to speak to God
on this affair?'* *^No, father," the minister
answered, ^Hhis thought has only just occurred
to me, and I thought I must come and tell it to
you without delay." That was, however, the
first thing to be done," replied the father, go,
therefore, to your room, and pray ; then come and
tell me what lights you have had. Do you think
that this flock has no master ? It has One, who
loves it too much, to allow it to want what is

necessary. Go then in peace, and be convinced

that the subsistence of our Lord's sheep, does not
depend on your industry." The minister retired,
a little confused by this admonition, and began to
pray. When he returned to the father, means
had been found for providing what was wanted.
250 THE LIFE OF

The same miracle having been several times re-

newed, he at last understood the uselessness of
his anxiety, and corrected himself of it.

The wise rector had learned by experience, that

Religious, whose temporal wants are supplied,
apply themselves much better to their spiritual
affairs. Consequently, he ordered them to be
provided liberally with food and clothing. To
be sure that his orders in this regard were exe-
cuted, he noticed attentively what was served in
the refectory, and went to all the rooms once a
month, asking each one if his clothed were good,
and if he wanted anything else. When any want
was made known to him, he noted it down, gave
his orders, and expected to be informed of their
execution. Those who, through a spirit of morti-

fication, neglected their bodies, were the objects

The sick, especially, found iu
of his special care.
him the most fatherly feelings. He frequently
visited them even at night, consoled them in
their sufferings, and saw that they had everything
they wanted. Woe to the infirmarian who was
guilty of any negligence, for he never pardoned
such faults as these, and it was very difficult for
them to escape his observation. A perfect model
of religious discipline, he was always the first at
prayer, at the examens, in the refectory, and was
the first to leave recreation ; he dispensed himself
from no exercise, shared all labours, and did not
disdain to sweep the house like the others. It is
customary in the Society, for the Religious to go to
the kitchen to prepare the vegetables, and wash
 FATHER BALTHASAR ALVAREZ. 251

the dishes, in turn. The holy man was careful

not to neglect this practice of humility ; he per-
formed it regularly on the first of each month,
and said to those who testified surprise : I
know nothing more praiseworthy than to follow
the community it is the way to please God, and
;

draw upon oneself special blessings.

When any one asked leave to perform extraor-
dinary penances, his answer was, that it was
better to conform in all things to the community,
and that, if he aspired to excellence, he should
seek to excel in that. This holy man had so
great a love for this conformity, that he asked of
God as a special graoe, that he might be able to
the end of his life, to perform the duties common
to all.His prayer was not in vain for though ;

he was often ill, he could always so far overcome

his weakness, as never to omit what was done by
the community. It may be,'' he said to those
who blamed his conduct, 'Uhat by so doing, I
shorten my life a little, but I think it is better
to live a shorter time, conforming oneself to
others, than to grow old through the benefit of
dispensations ; for nothing is more likely to in-

troduce relaxation into religious houses." Father

Eibeira, one day asking his leave to wait for the
second table, to prepare himself for a discussion ;

he replied, that conformity was the best prepara-

tion for this exercise, as well as others. The
good Religious obeyed, and his success in this
action convinced him of the truth of the father's
maxim.
252 THE LIFE OP

When liis inferiors wished to speak to him,

they were not obliged to wait his convenience, or
seek a favourable opportunity. Wlienever they
presented themselves, they were welcome. His
kind manner convinced them of it,and they had
as much love as veneration for him. If to try
them, he sometimes assumed a severe counte-
nance, he quickly returned to his usual sweetness.
His friendship for them was accompanied by sin-
cere esteem, which showed itself in his manner
of treating them in public, and especially before
seculars. He always spoke well of them in their
absence; and in his daily intercourse with them,
showed them attention in proportion to their
degree. Continually occupied about them, he
watched them carefully, and if any one appeared
sad, he told him that a servant of God should be
always joyous : and he more easily forgave some
excess of joy, than the least mark of sadness.
The faults of those who sinned through ignorance,
or weakness, only excited his compassion. In-
stead of severely reproving them, he encouraged
them by his kindness, to repair their fault and
avoid a relapse. Through his pity for these im-
perfect souls, he entreated the provincial to send
them to him, in preference to others, to exercise
his sweet charity towards them ; and God, to
reward him, gave him a wonderful facility in
changing them. What shall I say of his exact-
ness in fulfilling his duties as superior? One
single fact will suffice to give an idea of it, be-

cause I shall take it from amongst things com-

 FATHEK BALTHASAR ALVAREZ. 253

paratively small. The rules of the Society require

the rectors to visit the Religious in their rooms,
during the time of prayer ; this the father did
every Friday, however numerous were his occu
pations, and however sleepless the preceding
nights might have been, and he kept up this
exactness until the expiration of his office. Thus,
having to leave on a Friday the rectorate of Villa
Garcia, to take possession of the province of
Toledo, he first visited all the rooms, and left

after prayer. Lastly, to form a complete idea of

the perfection with which this holy man performed
his duties, we need only read the list he had made
for his use, of the duties of a superior. The fol-

lowing is a faithful extract.

1. The office of a superior is to serve souls
for whom Jesus Christ has given all His Blood ;

to serve them, 1 repeat, as a servant serves his

master, for the love of God. His services, it is

true, amount to little. However, though they

may be small, they merit heaven for him, provided
he render them willingly, without looking for
gratitude from those who To actreceive them.
thus, he need only consider that God, in making
him superior, did not intend to make him a lord
over his brethren. He has placed them on his
head, instead of under his feet, and consequently,
they have a right to his services. This is, in fact,
what faith teaches :
'
I am not come to be minis-
tered unto, but to minister,' said our Divine Mas-
ter. (Matt. XX. 28.) *
You have been made a
ruler,* says Ecclesiasticus, '
let not this elevation
254 THE LIFE OP

make you proud ; but be with your brethren Hko

one of them.' (Eccles. xxxii. 1.)

2. A superior should be affable and accessible,

that his subjects may be convinced that their im-
portunity is not troublesome to him, and that they
may have recourse to him in their wants, with as
much confidence as consolation. Why should he
not sometimes tell them, that he is glad to see
them come to him, that it is pleasing to him that
they should open their hearts to him, and that the
avowal of their weaknesses will never diminish
his love and esteem for them ? This point,'* he
added, " is of great importance for superiors,
preachers, and confessors; for how many thousands
of souls perish, from not daring to make known
their interior sins !

3. To preserve himself in humility, a superior

must never forget that a college is a heavy burden,
and that to govern it according to the rules of our
Society, his industry is worth nothing, unless
God enlighten and govern him by His grace.
What is there, in fact, more difficult than to rule
so many men of different characters, and keep
them, so to speak, at our feet ? No, this cannot
be the work of man, God must Himself do it, for
it belongs to Him alone to subdue wills. *
In
becoming king,' said David, ^
I have placed my
hope in God He keeps my people subject to
; my
sceptre,and makes them obey my laws.' (Ps.
cxliii. 2.) The most successful superior, then,
will be he, who knows the best how to treat of his
 FATHER BALTHASAR ALVAREZ. 255

nSidrs with God, were he otherwise of very inferior

merit.
*^4. If he desire to gain the wills of all, which is

indispensable for the good he wishes to do, his

disciples must perceive that he loves them, and is

pleased to be with them ; but let him beware of

showing particular friendships ; this would be a
rock against which his vessel would break. In
the beginning he would do well, to lay aside his
authority for a few days, and change nothing, that
he may not acquire the reputation of a severe
man. By acting otherwise, he would run the risk
of giving offence and closing hearts against him.
He must afterwards establish a very exact disci-
pHne, but, even then, instead of commanding im-
periously, he should set about it humbly and
meekly, saying, for instance ; Do you not think
that such a thing is an abuse, or that such a
manner of acting has its inconveniencies ?" &c.
It is quite certain that this method is mor e per-
suasive, and conducts to our end more easily.
Prudence, then, requires that we should prefer it

before the method of commanding.

5. To perform his work well, he must often
have private conversations with his subjects ; he
must from time to time visit them in their rooms,
and as often as they knoûk at his door, he must
tell them to come in. If he is busy, they will
themselves see that he cannot listen to them, and,
by a few kind words, he will send them away
satisfied. Let him be careful not to write, or do
anything else, while they are speaking to him, for
256 THE LIFE OF

they will think he is weaiy of heaving them, or

that he despises them, and this idea would close
their hearts against him.
6. The superior must also carefully banish from
his mind, those thoughts and plans which would
distract him from the functions of his office. God
has only given him one duty, the government of
his house; every other affair is for him only a
work of devotion, and if it interfere with the ac-

complishment of his duties, it is a real delusion.

Let him not, then, occupy himself too much with
persons not belonging to the house, he will do
more for them, by forming holy religious men,
than by taking upon himself their affairs.

7. He must be in all things an exemplary man,

for this is the true way to enforce his words, and
deprive his inferiors of all excuse, when they fail

in their duties. To reform them, he must in the

first place reform himself how can he cause the
;

rules to be observed if he dispense with himself

too easily ? His office is to exhort others to do
good; but in order to succeed, he must himself
practise before he teaches; this is the recom-
mendation of the Gospel :
*
Oportet facere et
docere.'
8. If complaints are made to him regarding
himself or others, let him be very careful not to
show surprise or displeasure; on the contrary, by
testifying that he is pleased with their candour,
he will more efficaciously pacify them, and will
obtain lights, that will assist him to govern with
greater advantage.
 FATHER BALTHASAR ALVAREZ. 257

9. He must have a firm will, to keep down in-

subordination and insolence ; up but, in keeping
obedience, he must show the feelings of a father,
that his sweetness and meekness may lighten the
yoke of his inflexible firmness. Thus it is said of
the Ro3'al Prophet, that he united sweetness with
uprightness. (Ps. xxiv. 8.) Nevertheless, there
are occasions when it is better to yield and give
way, than to insist ; for it is not well to compro-
mise the general peace for a particular interest.

Whenever, then, the superior cannot subdue a

rebellious will, without running this risk, charity
requires that he should overlook the obstinacy of
the culprit, acting towards him in a spirit of love,
bearing with him as God bears with him, until
this good Master visits him by His grace, and
renders him capable of employing the means of
perfection proposed to him. That, however, does
not dispense him from doing all in his power to
gain his heart and overcome his resistance.
10. Let him never, in any case, allow himself

to reprove the guilty when he feels irritated. The

first thing to do, is to calm himself, and he can
then correct others profitably ; the reason of this
advice is, that all God's commandments have
reference to charity and tend to purify the heart ;
now, this twofold end is compromised, whenever

the superior exercises his authority with impa-

tience or aversion. He must then moderate his
indignation, and take particular care that his
. emotion be not perceived. If he be too severe in
small things> or give reproofs too frequently, his
258 THE LIFE OF

government will be too hard, and liis corrections

will not have their due force in things which are
important : for it is with reprimands as with bodily
remedies, their power is weakened by a too fre-

quent use.
11. When a subject, vexed by the correction,
resists his superior, he must, through compas-
sion, restrain himself, thinking that it is the devil
that troubles and irritates him ; if he fail to bear
with him on such an occasion, he may cause the
loss of this soul, which has cost Jesus Christ all

His Blood. Let him, then, practise benignity

and mercy his own weakness obliges him to it.
;

It is written, that we shall be treated as we have

treated others, for God will pardon us, if we pardon
those who have offended us, and the apostle gives
US this important recommendation Let not :
*

yourselves be overcome by evil, but overcome evil

with good.' *Noli vinci a malo, sed vince in
bono malum.' (Ep. Eom. xii. 21.)
12. A wise circumspection has a good effect,

but, carried too far, it becomes hurtful, wounds

the heart, and contracts it painfully ; while the
appearance of confidence opens it and puts it at
ease. In a general way, it is useful for a superior
to make known to his subjects that he has a good
opinion of them, and sometimes to tell them that
he is pleased with their conduct. It is the way
to make them love dependence, and feel his
government light.''

From these wise instructions, the reader can

 FATHER BALTHÂSAR ALVAREZ. 259

judge of Father Balthasar's skill in governing

souls.

CHAPTER XXIV.
HIS ZEAL AND SOLICITUDE FOR THE EDUCATION
AND INSTRUCTION OF YOUNG PEOPLE,

Each time that the father was called upon to

fill the office of rector of the college, though
he never neglected the important duties of the
Society, the holy tribunal, preaching, catechising,
the spiritual exercises, visiting prisons and hos-
pitals, and the teaching of sciences, I may truly
say that he gave a kind of preference to the minis-
try, that has for its object the instructionand
education of children. Nothing proves the wisdom
of this holy man more; for if this duty has not
much honour in the eyes of the world, it is not the
less true that God highly values it, and that it
renders immense service to the Church and the
Society. In the exercise of his zeal on this point,
I noticed three things that seemed to merit par-
ticular attention.
1st. Full of esteem for this ministry, he en-
deavoured to induce all the members of the
Society to take part in it, and for this end he
alleged three motives, well calculated to arouse
their zeal ; the good of the children, of their
parents, and the public benefit. Let us allow him
260 THE LIFE OF

to explain these three advantages. ^'

The greatest
service/* he said, that can be rendered to chil-
dren, is to instruct them well, and form their
habits ; for on this depends their temporal and
eternal happiness ; their souls, at this age, are
like soft wax, which easily receives the impres-

sions of knowledge, and virtue, and preserves

them afterwards without difficulty. The young
*

man,' says the Holy Ghost, in the Book of Pro-

verbs, *
will not depart from his way when he is

old.' ^Adolescens juxta viam suam, etiam cum

senuerit non recedet ab ea.' (xx. 6.) But not
only does the soul receive good impressions more
easily, but the body also at this age, is better
adapted for the labour of study and application.
I may also compare children to a virgin soil,

which receives cultivation for the first time, and

bears finer and more abundant fruit. It may be,
that they will hereafter stray from the path of
more easily than
virtue, but they will return to it

others. The mere remembrance of the purity of

their childhood, will make them blush, and recall
them to God. Happy then are children, who
are well educated. I add, Happy are the
parents who possess them, they will be the joy of
their life, and their sweetest consolation in death.
Oh ! if all fathers and mothers understood their
interests, they would omit nothing, to provide
their children with virtuous and able masters. Un-
happily it is not so ;
they are tenderly solicitous
to provide them with food and clothing, to establish
them in the world, to heap up riches for them ;
 FATHER BALTHASAR ALVAREZ. 261

and they allow them to be deprived of education :

they attach no importance to the choice of their

masters, as if it were a matter of indifference
whether their defects are corrected or not ; whether
they possess religion and virtue, or not. Never-
theless, the eternity of these poor children is here
in question ; and whether they will afterwards give
cause of sorrow or consolation. A crooked tree
must be made straight while it is young, later on,
it cannot be done. Children who are neglected at
the proper time for forming them, will lose them-
selves, it is greatly to be feared; and their careless
parents must answer for them before God.
Society is no less interested in the education of

the young. Do not ill-educated men disturb its

peace, bring disgrace upon it, and cause all its

misfortunes ? What would society be, governed

by men without faith, destitute of morals and
principles ? Eead history, and it will tell you,

Kulers think only of themselves, judges decide

through interest or passion, and subjects revolt
against their masters. No more honesty in trade,
no longer any respect for propriety, no morals, no
confidence, no security, no more domestic happi-
ness, and the avenging scourge of Divine Justice
instead of prosperity." These were the reasons
that Father Balthasar proposed to his Religious,
to make them sensible of the great importance of
their ministry in the education of youth. And in
order to give them a greater love for he lavished
it,

upon them his fatherly care, never allowed any

opportunity of honouring them before their pupils
262 THE LIFE OF

to pass neglected, was most careful that they

should treat their masters with the greatest
respect, showed the same attention to the lower
masters as to those who taught the highest
classes, and filled their hearts with sweetness, by
the noble idea he gave them of their employment,
*^
Do not think that your ministry is of shght im-
portance," he would say, 'Hhe less the world
values it, the greater will be your merit. I do not
know any employment that is more useful. If
you perform it well, you will gain more souls to
Jesus Christ than preachers by their eloquence.''
Not satisfied with these general exhortations, he
gave them particular instructions on the object of
the Society, and the spirit which animates it in
this ministry, on the method of teaching children
by their example to love virtue, as much and more
than by their words. They are more inclined,'*

he would say, *^to imitate what they see, than to do

what is said to them ; if then, they perceive that
the conduct of a master is not in harmony with
his teaching, they imitate his actions, and think
little of his words." He related to them on this
Bubject, the example of St. Malachy, who, in his
childhood, would never consent to be taught by
a master who had done something wrong in his
presence. He caused them to read a treatise of
St. Bernard on the Instruction of Children, and
another of Gerson, on the Means of gaining thetn
to Jesus Christ. Lastly, he dwelt strongly on the
graces, that services rendered to children, would
draw upon them in this life, and the rewards they
 FATHER BALTHASAR ALVAREZ. 263

would receive for them in the next. If the mid-

wives of Egypt/* he said, received such abun-
dant blessings for having saved the children of the
Hebrews, what may you not hope for, who save
the souls of the children of the Church To
confirm all I have said up to this time, of the good
father's zeal for children, I will give one of his
letters on this subject. There was in the Society
in his time, a Father John Bonifacio, who had
devoted himself to the instruction of youth, at
which he laboured most successfully for forty years.
The Father General having ofiered him a chair in
theology, because he knew him to be well skilled
in this science, the humble Religious refused it,

and on this occasion Father Balthasar wrote him

the following letter :

The choice that our Father General m^de of

your reverence for a chair in theology, gave men
some anxiety ; but your determination to remain
where you are, has greatly consoled me. I look
upon it as certain, that in the place which you
occupy, you will work out your own salvation and
that of many souls ; a thing much more needful
to you, than your theology to the Society. Doubt-
less, there is more glory to be gained in such a
position than in yours ; but as you have felt it, that
is not what Religious should seek after, whose duty-

is self-denial. If it enter into the designs of God

that you should take this office, He will oblige

you to it by obedience ; otherwise you will have

before Him the glory of having refused an honour,
Bought after 'by so many; and which was offered
264 THE LIFE OF

to you without your solicitation. As for tlie

humble duty you fulfil, there is nothing to prevent

your asking superiors to exercise it here or there,
as you think fit ; but I think it better you should
remain where you are, until your good angel,
taking you by the hand, leads you elsewhere.
This is more conformable to the example of Jesus
Christ, Who remained in Egypt until the heavenly
messenger who had told Him to fly, gave Him
notice to return. May your reverence believe him
who loves you in our Lord with his whole
soul, and for your benefit has deprived himself
of the advantage of having you near him." Father
Balthasar spoke thus, because he knew that he
wished to leave Avila and go to Métine, for the
sole benefit of living under his wise government.
He would, doubtless, have liked nothing better,
than to have in his college a man of so great merit
and experience, but he was not the man to prefer
his own interest before that of others, and con-
vinced that his brethren could not be better than
where God had placed them, he carefully avoided
disturbing their minds.
Not content with encouraging the masters to
do their duty, the father watched particularly
over the pupils, assigning for them pious exhor-
tations every Friday, and fulfilling this useful
ofiice himself, whenever he was able. On these
occasions, putting himself on a level with them,
and speaking to them only on subjects suited to
their requirements, he discoursed with as much
zeal as if he had been before a large audience.
 FATHER BALTHASAR ALVAREZ, 265

His discourses therefore made the strongest im-

pression, I will give a sketch of his manner*
It is not enough, my dear children/' he would
say, " for you to have good masters, anxiously
devoted to your instruction; you must also cor-
respond with their efforts, by great docility, and
serious application. God wills and your good
it,

requires it. If you are, in efifect, such as you ought

to be, the stars of the sky are not more beautiful
and shining, than you will be in this world. Your
tender age, innocent and amiable as it is, is like
the seed which contains within it a rich harvest.
Understand now, therefore, the honour and ad-
vantages it can procure for you. If you want
models, you will find them in children of the Old
and New Testament, who became great saints,
from having been well brought up in their youth.
When Tobias was a child, the Holy Ghost tells

us, he was so only in age, for there was nothing

childish in his actions. (Tob. xiv.) He remained
faithful to God amid the severest trials. *
Lead
a holy life,' said the apostle to his dear disciple
Timothy, *
that your youth may not be despised.
Keep faith and charity towards God, chastity
towards yourself, humanity and integrity in your
words and conversations with your neighbour.*
(Tim. iv. 12.) Avoid then, my dear children,
after his example, whatever may destroy in you
Divine love, or soil your purity ; tiever allow your-

selves bad conversations, or words expressive of

anger and impatience avoid bad company, which
;

is the poison of virtue." Lastly, to increase their

266 THE LIFE OF

piety, and mate them love the Queen of Virgins,

he established the Congregation amongst them, or
was at least its most zealous patron, finding time
to interest himself much about it, notwithstand-
ing his numerous and important occupations.
Our Father Ignatius showed particular interest
in one kind of ministry, which was that of cate-
chising children and poor people. Fearing that
this employment might afterwards be neglected or
despised, he wished express mention to be made
of it, in the formula of the vows of our solemn
profession. He made a rule that rectors of col-
leges should fulfil it towards their pupils for forty
days, during the first year of their office, and im-
posed the same obligation on all the professed, for
the same period. Father Balthasar possessed too
much of the spirit of his holy founder, and felt

too deeply the importance of this function, not to

encourage it with the greatest zeal. He succeeded
so well with his Eeligious, that catechism became
their favourite ministry. He was also himself the
first to give them the example. He was often
seen to go out of the college on a Sunday night,
to collect round him the children of the parish
Bchool, and those he met on his way, to go
through the streets with them, singing canticles,
and stop in a public square, or at the door of a
church, to catechise them. I had sometimes the
happiness of being his companion, and I can
describe his manner of fulfilling this ministry.
After catechising the children, he addressed the
people, and never omitted to say something in his
 FATHEB BALTHASAR ALVAREZ. 267

discourses relating to perfection, and the love of

God, for the sake of the devout persons who were
among his hearers, thus generalizing his zeal, and
giving all a share in the effects of his charity.
When he stopped for a short time in travelling ;

instead of resting, he called the children of the

place round him, and catechised them. Having
gone to spend a few days at Cervera, his native
place, he was seen going through the streets with
a hell in his hand, to call the children together,
for instruction in Christian doctrine. It was the
first time the inhabitants had seen anything of
the kind, and they were much surprised to see so
dignified a man fulfilling this lowly office ; it was
not, however, through humility that he acted
thus, because he considered it a very noble and
exalted action. This conduct fairly entitled him
to encourage us in this holy ministry ; he conse-
quently sent us every Sunday, two and two, into
the neighbouring villages, to instruct the country
people.

END OF VOL. I.

PRINTED hY RICHARDSON AND SON, DERBY.

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