25. Sometimes he received before-hand only a present impulse of something to be done, without any particular discovery. As when he was much pressed in spirit to go to Pontois, without understanding any reason for it; yet, believing it to be the call of God, he immediately undertook the journey; where unexpectedly he met with a nobleman of great quality, who was come from a province far distant, on purpose to be instructed by M. de Renty, how to serve God, which he had, till then, little known, and less practised.
26. But though this great servant of God had an excellent faculty of assisting all, yet was he more eminently assistant to some particular persons, for the healing their souls, and leading them on apace in the narrow way of perfection. I shall mention one only, the Countess of Chatres, who being deep in the affections of the world, as are most young ladies of her quality, it pleased God to inspire her with a desire to ask advice of M. de Renty; this he gave her with so happy success, that he himself was astonished at it. In less than a year, she was so perfectly disengaged from all those little conveniences and accommodations, which our ladies perswade themselves are absolutely necessary, that one offering her something of this kind, which she was formerly fond of, she answered, “I thank God, I have quitted this, and many more things, for the love of God, and yet find no want at all.”
27. God gave him light to discern her proper way, how to renounce herself, and advance in the paths of solid virtue, and to support her in great inward afflictions. And she, on her part, resigned up herself to his guidance, and forced herself to put his advice in execution: a thing very requisite in those who would make use of the conduct of others to good purpose.
*28. Though this happy intercourse, accompanied with such signal blessings, had contracted a strict and perfect friendship between them, yet he was very wary and reserved in his conversation with her; visiting her only when the work of God required it, and neither speaking nor staying with her any longer than was precisely necessary. This she thought a little harsh, and complained of it to a friend, whom she knew to have some power with him, saying, “M. de Renty extremely mortifies me with his civilities and reservedness. I have great need to see him often, and yet cannot obtain it. Nay, when we are together, he will not sit down, except when I am sick, or not able to stand any longer; and always with his hat in his hand. I beg you to tell him, what out of respect I dare not, what inquietude I suffer, to see his behaviour such toward me, who ought to be continually under his feet.”
The person acquainting him with this, he answered, “I proceed in this manner because my duty to God and to the Countess of Chatres require it. My Saviour obliges me to converse with her; but I must do no more than what is necessary, and so retire, for which this posture is most convenient. If we sat down, we should forget ourselves, and talk more than is necessary, and perhaps pass on to things unprofitable: therefore we ought both to stand upon our guard.”
29. Those who undertake the conduct of souls, ought seriously to consider this answer; and to be fully persuaded, that the business does not consist in speaking much to them, but in disposing them to speak to God, and in making them fit for God to speak to them.
30. In the year 1647, having visited one afflicted with great pains, he thus writ to his director:
“I have been with the person you know of, and have told her what I thought suitable to her condition. I acquainted her how we ought to lay this sure foundation, that we are nothing but weakness and misery itself; and that God from this insufficiency of ourselves to all good, means to extract humility and diffidence of ourselves, obliging us thereby to fly to his Son, to find strength in Him, and a remedy for all our miseries.
“As concerning myself, I have not much to say. Only I find within myself, by the mercy of God, a great tranquility in his presence, through the Spirit of Jesus Christ, and such an inward experience of eternal life, as I am not able to express. Yet I find myself, so naked and barren that I wonder at the condition I am in, and by which I discourse. In my converse with this person, I begun my speech, not knowing how to pursue it. After the second sentence I had not the least foresight of what should be the third; and so of the rest. Not but that I seem to have a perfect knowledge of the things I speak, in such a manner as I am capable of it. But I only utter what is given me, and in the same way as it is communicated, I communicate it to others.”