that end, and in avoiding the occasions of sin. Absolution should be received with a lowly and grateful mind, as though from CHRIST Himself; thanksgivings should be made afterwards for having received it, and the resolution previously made should be offered to GOD, to be confirmed by His grace. Stablish the thing which Thou hast wrought in us,' "P. 78.

for "

At the same time we should have been glad to see some limitations indicated as possible, or some general rules, as to the more or less frequency that should be urged upon different classes of penitents. In ch. iv. x., a permission is given which we can scarcely understand, to the effect that "confession may be made by letter, or otherwise to an absent priest, in order to receive absolution from one present." The paragraph seems to be a translation from the "Neo-Confessarius," the meaning of which is obscure; probably one present," it would be better to read "from him when present." Cases are obvious in which such a course might be convenient; but we should hesitate to recommend it, and the authority mentioned in the Neo-Confessarius is not strong enough to commend it to our judgment. It may, perhaps, be enough for the priest who absolves to be satisfied of the contrition, without knowing the details of the confession which has been made to another; but there are considerations which would weigh much against such a mode of procedure, except in extreme cases.

On the whole, we regard the publication of this work, of which we have only the first instalment, as exceedingly well-timed. It is likely to be found of great value to many already in the priesthood; and those who are preparing for the great "gift," will find much to inform, and edify them in the most difficult part of their work. As the writer says, "To learn when sins are to be remitted or retained, should form an important part of the studies of candidates for the priesthood, lest they, hereafter, through neglect or abuse of the gift bestowed upon them by the laying-on of hands, be rejected by Him in Whose stead they were sent forth to beseech men to be reconciled to GOD."

Is it too much to hope that the day may not be far off when some reference to the kind of questions here suggested, may be found in the papers set by our bishops for the examination of candidates for the holy office of a priest? Not if our Merciful LORD look down on this portion of His vineyard as favourably as of late years, and we hasten to obey His gracious calls.

182

LADY HERBERT'S THREE PHASES OF CHRISTIAN

LOVE.

The Three Phases of Christian Love. By LADY HERBERT. London: Bentley. 1867.

A MORE perfect specimen of "book-making" than this effort of Lady Herbert's has seldom fallen under our notice; and yet we can perceive that it is a book which will be read, and liked, and praised by a certain—and that a very numerous-class of readers. For one thing, it is easy reading, containing plenty of weak sen-. timent; for another thing, it is a sort of book to make persons. feel very comfortable about their spiritual condition, exalting as it does virtues (which we are thankful to say are really not uncommon in England) in an exaggerated and unreal manner. It consists of three biographies, intended to illustrate three different aspects of devotion to CHRIST. All seem to be translations from the French-a fact which in some degree exonerates Lady Herbert from responsibility; but a translator is answerable for the works he selects, and we should have imagined that the religious literature of France afforded something better than the book before us. The design is good-the careers of a Christian mother, of a young lady living in the world, and of a "réligieuse," are set forth; and it is intended to demonstrate that in these different spheres GOD may be sought and found. The subjects of the three biographies are S. Monica, Mdlle. Victorine de Galard, and La Mère Dévos, a Superior of Sisters of Charity of S. Vincent de Paul.

Everybody knows so well the life and history of S. Monica, that we shall not dwell on this biography. We think it might surely have been possible to find somebody rather less hackneyed to illustrate the holiness of a Christian mother; but the life is pleasantly written, and contains less of the exaggeration-so destructive of truth-which marks the second portion of the volume.

Here we have sketched the history of a young lady, who, while necessarily living in the world, and taking part in its amusements and occupations, was yet bent on serving GOD. At one time of her life she had a great desire to devote herself to the religious life; but this wish being overruled, she continued her outward intercourse with the world, but resolved (and subsequently vowed) to lead a life of virginity. Her performance of home duties, and her regularity in devotional exercises in the midst of distractions from society, were the main features which seem to have distinguished Mdlle. de Galard. It is good to bring from time to time before the minds of people the image of those who, in "the

daily round, the common task," have found opportunities of holiness and devotion. In such a light the memoir before us might be good and useful; but we must say that its virtue and utility are marred to say the least of it-by the tone of exaggeration and sentiment which pervades it. To go regularly to confession, to attend mass, to say private prayers, to practise self-examination, to take pleasure in the memory of the saints and in religious cere monial, are not, we should hope, such rare gifts among French girls as to call for the extravagant eulogium which Lady Herbert bestows on her heroine. She worked among the poor on her father's estate and elsewhere; she cared for the sanctuary, and promoted reverence and decency in its appliances, and her life might afford a good pattern to many girls; but the way in which it is described weakens considerably the power it might have. We subjoin an extract, which will convey an idea of what we mean :

"Circumstances delayed for a year the return of M. de Galard and his family to their native land; and they spent the time in their old house at Piquerol, where the people welcomed them back with enthusiastic expressions of attachment. Victorine rejoiced at the quiet which enabled her to look back on the past year so full of marvellous graces and exceptional favours, and examine herself as to the fruit which such privileges had borne in her soul. Her journal at this time abounds with expressions of humility and compunction, and with ardent resolutions for the future. Unconscious though she herself was of her spiritual progress, it was most marked to those around her. She seemed every

day to be more holy, more devout, more detached from self and from creatures. She could exclaim with S. Thomas Aquinas, 'No other do I desire but Thyself, O LORD. Deus meus et omnia.'

"It was in the end of September, 1834, before political events enabled them to return to Paris; and the very first Sunday the sight of the open shops, and the neglect of the churches, then so universal in France, filled Victorine with sorrow and regret for the beautiful land of Italy, where she had spent four such happy years, and where everything had tended to strengthen her ardent piety, and enkindle the burning love of her LORD.

"But she was not of a character to waste her time in fruitless regrets. In France was her work; in France lay her daily duties, and she determined to devote herself to them to the utmost. Persuaded of the truth of S. Bernard's maxim, 'Qui regulâ vivit, Deo vivit,' she drew out a new plan of life, in harmony with the duties of her actual position; so that while consecrating the early hours of the day to GOD and the poor, she neglected no occupation agreeable to her parents, and none of the little duties which her position in society required of her. She had that true Christian courtesy which is the only real civility, and which ennobles the most trivial action in the intercourse of daily life. By the world in general she was looked upon as a very agreeable, pleasing, pretty girl, always ready to oblige everybody, full of talent and wit, and the greatest possible comfort to her family; but it was re

served to few the knowledge of her real self, which lay hidden from almost all eyes but those of Him Whose she was, and Whom she sought to serve. One or two congenial souls, however, who watched her narrowly, wrote after her death to her mother in the following terms:

"I was talking about Victorine the other day to Madame de and she agreed with me that she never could forget the expression of her face after receiving the Holy Communion, or when kneeling before an Exposition of the Blessed Sacrament. It was not only fervour, it was ecstasy. Her whole expression beamed with joy, even after leaving the church for some little time, so that I always knew where she had been. Once she went with me into the country when the church was closed. She could not conceal her sadness. How our dear LORD is abandoned here!' she exclaimed, 'could we not find some means to approach Him a little nearer?' I consented on one condition, that for my sake she would make her meditations out loud. She tried to excuse herself. I insisted; and as I had the key she yielded, and we went in. As soon as she saw the little light which spoke of the Presence, the whole expression of her face changed. She knelt, and in a low voice, according to my request, began speaking of the love of CHRIST, Who had given Himself for us, but putting it in so new a light, and dwelling on it with so much unction, that I was both awed and astonished. Suddenly she stopped, and I feeling myself utterly unworthy to remain, and trouble a union so close as that which evidently existed between her and her Beloved, left the church and her in it. When she came out, though she said nothing, her face had that joyous, satisfied look which had far more of Heaven in it than of earth."-Pp. 157-160.

The remaining life-that of La Mère Dévos-is much less objectionable in its style; partly, we apprehend, because the life of a réligieuse is so much removed from ordinary life, that exaggerated expressions do not strike us so keenly. But even here common virtues, such as cheerful endurance of inconvenience, love of work for CHRIST's sake, gentleness and obligingness, are magnified in an undue manner. Even so, however, the life is very touching and interesting; one which must, we imagine, be well worth the reading and attentive study of every Superior.

From early youth her whole heart and interest were in divine things; and at the age of eighteen she was allowed to enter on the novitiate.

"But it was after her first communion that these happy dispositions seemed to be developed and perfected her soul. Her great friend was a young girl about her own age, who has since died in the odour of sanctity, and all their holidays and leisure hours were spent together in reading the lives of the saints and forming plans for the future to walk in their steps. Her parents left her fully at liberty to follow the dictates of her heart as regards the poor. Already the love of CHRIST constrained her' to invent every kind of plan for their relief. She enrolled herself in the Association of Ladies of Charity connected with

S. Vincent de Paul at Comines, and her greatest joy was to carry soup and succour of all kinds to her dear poor' whom very soon she was to call her masters.' She started a class of indigent children, whom she assembled out of the streets on Sundays and feast-days, and by her winning and loving manner induced them to remain around her, while she instructed them in the elements of their faith. Often when she was urged to take some rest, or join in some amusement with her companions, she would plead to be left alone, adding, 'you will let me go to Benediction, I know, in the evening; that is my real recreation.' The Benediction service was given every evening at Comines, and already the love of JESUS in His tabernacle filled her whole heart with joy. Her companions will speak of the expression of her face when the Blessed Sacrament was exposed and the earnest devotion displayed by her attitude of love and adoration. A visit she soon after paid to the House of the Sisters of Charity decided her vocation; and at sixteen she presented herself to the Superior of the Hospital at Lille, and implored for admission into the community. Her extreme youth, however, made her parents resolve to prove the reality of her vocation by a delay of two years; but finding her more and more resolved as time went on, they reluctantly gave their consent; and at eighteen she entered on her novitiate, offering up to GOD the first-fruits of her life of innocence and purity, and a will already dead to itself and living but by obedience. It was on the 12th of September, 1821, that Eulalie commenced her life in the seminary during the Octave of the Nativity of the Blessed Virgin, whose love and whose fidelity she was so closely to imitate. From the first moment she was remarkable for the same qualities which rendered her later life one of such rare example to her Sisters. Always calm, recollected, gentle, and obliging, never omitting a single duty, and anticipating the slightest wish of her superiors, she was equally noted for her wonderful self-abnegation, the mortification of her senses, and her continual recollection of the Presence of GOD. The exercises of the novitiate left their impress on her whole future life, and thoroughly imbued her with the spirit of humility, obedience, simplicity, and invariable attachment to the Rule which form the perfection of a religious.

"It was in this spirit that she took the Habit of the Order of the Sisters of Charity, and soon after went to the post assigned to her in the little House of Rosny. One of her companions, in speaking of her at this time, writes:-'I shall never forget the impression the Sœur Vincent (that was the name she took with the Habit) made upon me during the time we spent at Rosny. We found a house which was almost uninhabited; and in the confusion which always attends new foundations, where nothing is yet organised, one must submit to every kind of privation,-to one fresh from the Seminary, this position is doubly painful; but Sister Vincent only found in it an occasion for the exercise of greater humility and self-denial. Her courage astonished us all. She always chose the most humiliating offices, the most uncomfortable place, the worst food. If there were a question of any amusement, or pleasure, an agreeable walk, or the like, she always so contrived that the others should have the turn and she herself be