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THE FRENCH MYSTICS (ALSO GERMAN). This interesting and peculiar type of piety sprouted, as it were, from the bosom of the Catholic Church, in the earliest spring of the Reformation, and was sheltered awhile in convents from the frosts and storms that eventually blighted the unprotected protestantism of the French and kindred peoples. If it has died out of its mother land, it has been transplanted, with uncertain success, to the less congenial soil of Scotland, New and Old England, and is still nourished in spiritual hothouses, in forms at once captivating and perplexing to the practical pious mind of Anglodom. Of the memorials also circulated, some have but lately come under the writer's notice, such as "The Holy Life of Armelle Nicolas," a poor and illiterate Catholic servant-maid, born in Campenac, France, in 1606; published by George W. McCalla, 18th street, and Ridge avenue, Philadelphia.

To an implicit believer in One who "worketh all things after the counsel of His own will" it may seem not incredible that the uncalculating, perhaps inconsistent, enthusiasm of the Keltic temperament may have been restrained from general development on evangelical lines by an Allwise Providence, wherein the time was not yet ripe for safely letting it loose. Practical deficiencies, illusions, and worse evils, come under the observation of a wide and discriminating experience; seeming to show that the loveable childlikeness of "mystic" faith, and perhaps even that of children's piety which we are beginning to recognize so joyfully as the most intimate element of "the kingdom of heaven," has needed to wait for the reasonableness of faith to be more securely established as a directing hand for that incomparable force. The following description, from Fisher's History of the Reformation, will fit a growing type of piety now, the influence of which, without its predominance or "the defects of its virtues," is and has always been one grand want of human Christianity as we mostly know it.

"The characteristic of the mystics is the life of feeling, the preference of intuition to logic, the quest for knowledge through light imparted to feeling rather than by processes of intellect, the indwelling of God in the soul elevated to a holy calm by the consciousness of His presence, absolute self-renunciation and absorption of the human will into the Divine; the ecstatic mood Of these the most eminent is John Tauler: 1290-1361 Standing within the [Catholic] Church, and making no quarrel

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with it, they were thus preparing the ground, especially in Germany, through the whole of the 14th Century, for the Protestant reformation. With these pioneers of reform, the religious training of Luther and his great movement have a direct historical connection."

The above broad reflections and reminiscences-with the further remark that the French type of piety, only more practical through the dire political experiences of late centuries, now gives cheering promise of a second spring, both in evangelical awakening at home and in missionary enterprise abroad, as in South Africa--may serve well to introduce some choice passages from the Memoir of Armelle Nicolas, before referred to. She was a poor simple country maid, who could neither read nor write, a servant to a great family in France. The writer of the history, Jeanne de la Nativite, an Ursuline nun of Vennes, was the trusted friend of Armelle, and wrote only what was related by this pious soul herself, re-reading it carefully to her, and correcting every word that Armelle felt was not strictly true.

In early childhood, she manifested a strong inclination to quietude and prayer. As soon as she was old enough she was obliged to tend sheep. She would shun the other shepherdesses, especially when they had games, and would wander off to be alone, and devote the time to prayer.

A passing glance at a crucifix, which she found in a field, caused her to meditate on the crucifixion of Jesus, and [through the power of the Holy Spirit] awoke in her sensitive soul, an innermost love for the Savior, and heartfelt sorrow for his sufferings on the cross.

When Armelle was about twenty years of age, she was strongly urged by her parents to marry, but she had no inclination to wed. As country life was distasteful to her, on account of the rude and loose manners of the people, she sought a situation in the town, and soon found an opportunity to enter into service in the house of a lady in Ploermel, who would gladly have had her long before, but her parents hesitated a long time before giving their consent to her entreaties; so unwilling were they to lose their industrious and pious daughter.

The mistress was so well satisfied with her good maid, that she loved her as though she were her daughter, never having occasion to find fault with her, but declaring that she did too much work. Here she had all that her heart could wish for, and liberty to do as she pleased, but she felt that it was not the place for her, and that she must leave it.

A Carmelite nun offered her a situation in her sister's family, at the same time telling her she would find no pleasure there, but

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plenty of work and trouble. This description of a place would have deterred another; nevertheless, she accepted it, and this was the place in which she drew nearer to the Lord. For here she discovered that trials and troubles are more conducive to spiritual growth, than the delicate kindness shown her in the other places where she had lived.

In her new home, the family were in the habit of spending their evenings together, and some edifying book was read aloud. This gave Armelle much satisfaction, and she besought the daughter of the house to read aloud to her while she was about her work, which the young lady did quite willingly, and often, because it gave Armelle pleasure. Once she read to her of the sufferings and death of Jesus. The effect of this holy and incomparable history upon her heart is indescribable. Till then, she had known nothing of the sufferings of Jesus, except that he was crucified. Now, she could enter fully into all the circumstances, and was enabled at once to see that the sins of the people were the sole cause of his death, and that it was because of his great love, that he willingly endured the death of the cross, to deliver them from their sins. This made such a living impression on her mind, that his love and sufferings took hold of her whole being. Earthly things now vanished from before her eyes. One only filled her soul-Christ. She was now entirely possessed with love to her Savior. At the same time, she was crushed with the sense of her sins, and was filled with contrition and repentance. She would have laid down a thousand lives if she could have freed herself from being a cause of the sufferings of Christ. She had a longing desire to have an opportunity to suffer in like manner, in order to show her love for him.

Now her strong sensibilities were to be tried in the "fire of temptation," which she had to endure for six months. myself [she says] as a poor wrong-doer seeking mercy from the Lord. My desire was so great nothing could frighten me from it, not even the remembrance of my sins and unworthiness. The more miserable I felt, the more deeply did I long to be united to Him, which was the highest and only estate I knew

"Then the Lord allowed one ray of his light to touch me inwardly, by which he revealed himself to me, and made me to know that my longing wish was granted; that he had come to take up his abode in me. I felt my heart so changed that I did not know myself. Now I was entirely satisfied, and knew not if I was in heaven or on earth. The peace of God had so filled my whole being, and sanctified me, I could not doubt that he had heard my supplications, and had united himself to me! I was as sure of it, as if I had seen him with my outward eyes, for the inward light that enlightened me was brighter than the noonday sun."

Armelle was taken ill, and suffered greatly. After six months' illness, her mistress became disappointed and lost all love and es

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teem for her, believing that laziness was the origin of her implacable illness, and that the ardor of her spirit was only immodest zeal, or passion, from exaggerated devotions. A neighbor expressed the opinion that the best thing to do would be to forbid her any time for devotions, and give her so much work that her time would be entirely occupied; for without this, the lady declared, she would lose her reason, for it was believed she already showed symptoms of this. Her mistress needed nothing more to strengthen her own view of the case. So Armelle was ordered to do double work, and her fellow servant was not permitted to assist her. Armelle had now not a moment's leisure from early morning till very late at night, although constantly suffering from fever. This so weakened her that she often sank in a faint. The mistress, in spite of this, remained of the opinion that it was all imagination, of which she could cure her, and the first attempt at cure was to order her to fetch water from a particular spring, a distance out of town, in a large jar which she had to carry on her head. Added to this was endless fault-finding and scolding. After a while the fever and overstraining work threw her into bed; then the mistress heaped bitter reproaches upon her, for her illness and imaginations, and bade her at once get up and carry manure to spread over the garden. She arose and obeyed, carrying the load of manure on her head. This work lasted for two days, and was made bearable by meditating on the crown of thorns worn by the Lord.

Her mother visited her and begged her with tears to leave the place and return home; and her Spiritual Counsellor said to her: "Yes, you can go." But she replied: "How can you advise me to abandon my cross and flee from suffering? No! no! I cannot do so, as long as I am not obliged to leave. And if I have to suffer a thousand times more in this house, I will not leave; no, not until I was carried out on some one's shoulders." For five years she remained in this house, during which time no one ever heard her express a single word of impatience, or discontent.

"It seems to me," said she: "as if these sufferings were nothing in comparison to what I wished to suffer, in imitation of my Redeemer; his image hung before my eyes constantly as a Teacher, schooling me inwardly as his pupil, and my only thought was to listen to his Voice, and follow him, so that I hardly noticed how people treated me. I conversed with Him, and rejoiced that I could suffer in love for Him."

In a subsequent situation she suffered from a severe disease for nearly four years, being obliged to spend whole days in bed, in great agony, quite forsaken by everyone. As soon as she partly recovered, she was taken into the Ursuline Convent as chambermaid (in which the writer of this history lived). Here she was indulged as much as possible.

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nity to hear her speak of Christ and his love, for the Lord filled her heart and opened her mouth to speak his praise. All who lived in the convent, gave her their full confidence, and so greatly did they respect her, that she could hold them all in order. She knew how to give them excellent advice and admonition. She could, also, always inspire Christian thoughts, and holy happiness.

After her health was restored, and the days were calm and pleasant, she longed for a situation where she would have more to suffer, and God gave her very clearly to understand, that he would not have her to remain there any longer. After four years' service in this convent, she left, and returned to her first situation.

"I begged Armelle to relate her history to me," writes the authoress of her life; "I wanted her to give me all the particulars, to tell me by what means and practices she had reached such a high standard of living.

"Whoever will have a satisfying knowledge of my life," said Armelle, "must ask the Love. To love, and to love ardently, day by day, was the only art I understood; it was the only practising I did; it was my mainspring, aim, and end, in all I did. Love taught me everything, and led me over all. It seemed as if I was Love's child, and Love was the Lord, and Love was my Father; the Guide who led me by the hand in all my work. Ï could only look on him and follow his leading. Through his grace, my eyes were steadfastly fixed upon Himself, so that I could think of nothing else all day long, and if my work drew my attention, and I lost him out of my thoughts, I quickly sought his presence. If my work demanded my entire attention, my heart was never far from him. As soon as the work was finished, I hurried back to him. I was like a fond lover, who, no matter what she has to do, is but half away from the beloved.

"In all my work, I had no thought to do anything for myself. Nor could I think for one moment, that my works could save me, or that I would merit the blessedness of heaven by them. My heaven was the execution of his will, and to do his pleasure. "On waking, I threw myself into the arms of my heavenly Love, as a child into the arms of its father. I rose with a desire to serve and please him. If I found time, I knelt down before the Lord, and spoke to him, as if I really saw him with my bodily eyes. I gave myself up wholly to him, and asked him to fulfil all his holy will in me, and not suffer me to do the least thing during the day which might be offensive to him. Very often I had hardly so much time as to say the Lord's Prayer; but I did not trouble myself about that, for I had God always in my heart, as well when about my work, which I did in obedience to his will, as when I retired on purpose to pray to him.

"I dressed myself in his presence, and he showed me that his love supplied me with raiment. And when I went about my