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learning. "Surgunt indocti et rapiunt cœlos, et nos cum scientia nostra mergimur in infernum."

XIX. Having marked the wisdom and humanity, and spiritual elevation of these men, I would now humbly advance with my reader to contemplate some affecting and sublime features in the religion itself which formed their character.

"And is there love in heaven? And is there love
In heavenly spirits to these creatures base,
That may compassion of their evils move?
There is: else much more wretched were the case
Of men than beasts. But O th' exceeding grace
Of highest God! that loves his creatures so,
And all his works with mercy doth embrace,
That blessed angels he sends to and fro,

To serve to wicked man, to serve his wicked foe.

"How oft do they their silver bowers leave

To come to succour us, that succour want?
How oft do they with golden pinions cleave
The flitting skies, like flying pursuivant
Against foul fiends, to aid us militant?
They for us fight, they watch and duly ward,
And their bright squadrons round about us plant,

And all for love and nothing for reward,

O why should heavenly God to men have such regard *."

This agrees with what is recorded of St. Michael and the angels, of an angel visiting the apostle in prison, of another troubling the pool of Siloam, of another quench. ing the flames which were to have devoured three martyrs, of another opposing the lion who was to destroy the prophet, of another consoling Agar, of another conducting the servant of Abraham, of another protecting Jacob on his journey, of another delivering Lot from Sodom, "that the angels are spirits destined to serve those who are the heirs of salvation, that they tarry round about them that fear God, and bear them in their hands ;" and with what is sung by the Church, "Sancte Michael Archangele, defende nos in prælio: ut non pereamus in tremendo judicio." Athenagoras, the early apologist of the Christians, after describing the faith of the Church concerning God and the Trinity, proceeds thus: "Neither is this the end of what we profess concerning the divine essence, but we

Spenser's Fairy Queen, II. 8.

also believe that there exists a great number of angels and ministers of God, whom God, the Maker of all things, by his word, has ordained in ranks, and hath marshalled, that these should govern and moderate the elements, the heavens, the world, and all that it contains *." Agit autem multa etiam per Angelos," says St. Augustin †.

"What Daniel of their thousands hath revealed

With finite number, infinite conceals +."

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Our Saxon ancestors paid a particular reverence to St. Michael, as may be seen by referring to the ecclesiastical laws of King Ethelred, and to Sir Henry Spelman's councils. Sozomen records that Constantine the Great built a church in his honour called Michaelion. The 29th of September has been dedicated to St. Michael and all angels ever since the fifth century. Abraham prostrated himself before the angel whom he received in his tent. Daniel did the same before one whom he saw on the banks of the Tigris. God commanded the Israelites to fear and respect the angel whom he sent to be their conductor to the promised land. St. Michael was the defender of the Jewish synagogue. The holy archangel has ever been honoured in the Christian Church as her guardian under God, and as the protector of the faithful. It was believed, that in the persecution of Antichrist he was to stand up in her defence, according to the prophecy of Daniel. At that time shall Michael rise up, the great prince, who standeth for the children of thy people." That he was not only the protector of the Church, but also of every faithful soul. The learned and the simple had views equally sublime respecting the angels: St. Augustin could say, "quisquis angelorum Deum diligit, certus sum quod me diligit:" and when the Maid of Orleans was asked whether St. Catherine and St. Marguerite hated the English? she replied, "Elles aiment ce que nostre Seigneur aime, et hayent ce que Dieu hait." It was in this manner also that the devotion to the blessed Virgin was directed; her words at the marriage feast in Cana being the rule, "quæ

Legatio pro Christianis.

+ De Civ. Dei. VII. 30. Lib. II. c. 8, p. 49.

Dante. Parad. XXIX.

Vide etiam Holden Divinæ Fidei Analys.

cumque præceperit vobis, servate et facite." The faithful on earth were thus joined in fellowship with the angels, Hence Dante says, "As man is endowed with a triple soul, vegetable, animal, and rational, so he walks in a triple path. Inasmuch as he is vegetable, he seeks utility, in quo cum plantis communicat; inasmuch as he is animal, he seeks pleasure, in which he participates with brutes; inasmuch as he is rational, he seeks for honour, in which he is either alone, or is associated with the angels, vel angelicæ naturæ sociatur *;" according as he pursues either the false honour of the world, or the true honour of chivalry, which comes from God. But to understand fully the harmony, the union and proportion of all the parts, and the exceeding felicity which resulted from it, as evinced in the religion of these ages, it is necessary to approach still nearer towards the sanctuary, and attend to the lessons of its ministers. "Universal causes," saith Lewis of Grenada, "produce their effects only by the means and ministry of particulars; for instance, the sun, which is the creator of all things here, would not of itself produce the corn unless the labourer had sown it. Now the passion of our Redeemer, being the universal cause of all spiritual good, it was necessary that there should be sacraments, which are, as it were, particular causes, by the means of which the universal cause operates divers effects in the souls which receive them worthily +." This refers to the great distinguishing principles of the religion of Jesus Christ, wherein it differed from all systems of human philosophy. It is only by keeping these in view that men can understand the religion, the institutions, the manners, or even the architecture of the middle ages. Johnson, a learned modern writer, in his Canons Ecclesiastical, says, that "there can be no doubt among men of knowledge that Christian churches were built principally for the celebration of the blessed Eucharist ‡;" which accounts for their form and various peculiarities. It was a feeling of veneration for Jesus Christ in the blessed Eucharist, descending into respect for all men who were or might be partakers of his body and blood, which gave rise to the reverential and exceeding courteous manners Vol. IL

De Vulg. Eloquent. II. 2,

† Catechism, III. 12.

of Christendom, according to which the monk would prostrate himself before a guest, and the knight would sa lute the stranger with all reverence. It was from this cause that institutions arose which were designed for men whose happiness, and whose treasures, were independent of the world. Hear St. Bernard. "Sometimes,

O Lord, thou dost infuse into my heart, which sighs for thee, what it is not lawful for me to know. I feel indeed its sweetness, which is so great, that, if it were to last always, I should have nothing more to wish for." It is recorded of this wonderful man, that, in the beginning of his noviciate, he had lost the use of all his senses, his sour was so fixed on God. St. Clare is said to have been so transported on the festival of the Epiphany, that for many days after she could hardly observe any thing. Brother Gilles, of the order of St. Francis, used sometimes to fall into an ecstacy at the very name of Paradise; for " persons of this holiness," says Lewis of Grenada," after the habit of love has taken deep root in their souls, are like very dry powder, which takes fire at the least spark which falls on it." These were the delights which God had hidden for those who feared him*. "O admirabilis et abscondita gratia sacramenti ! quam norunt tantum Christi fideles: infi deles autem et peccatis servientes experiri non possunt +." Hence arose the monastery in the deep wood, or the hermitage in the rocky desert, for men who wished to pass their days in solitude and meditation, having no desire to know, or to be known, of the world: hence, too, the exact and scrupulous attention to many moral duties, the neglect of which would have deprived men of these sources of happiness. King Richard Coeur de Lion had not ap proached the blessed sacrament for seven years, on account of the hatred which he bore to the King of France. But above all, it is necessary to bear these principles in mind if we would understand the religion which prevailed in these ages.

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Independence," says a profound modern writer, "is a kind of synonym for irreligion. When applied to man, it directly contradicts the first and supreme laws of our nature, the very essence of which is universal dependence

Ps. xxx.

+ De Imit. Christ, IV. 1,

men.

upon God, and universal interdependence on one another;" whereas "the essence of independence is hatred and jealousy *." "The great law of nature," says M. de Haller," is a law of love. Each is to assist the other; the strong, the weak; the rich, the poor; the learned, the ignorant; and, reversing the order, those who have least, are no less to assist those who have most. All theories to counteract this scheme, and to substitute other motives of conduct will fail. This holds in the spiritual as well as in the material world. All depend on higher degrees of power; as neither children make their father, nor servants their masters, so neither do disciples make their teacher, nor the ignorant and the helpless those who are to instruct and assist them +." Thus in the revealed sources of grace, a bond of union was imparted which became stronger than all former ties between By the sacramental bond, the faithful became united in one mystical body, which extended from earth, and even the regions of the departed, to heaven and the very throne of God. The ignorant participated in the wisdom of the learned; the weak in the power of the strong; the less perfect in the graces and reward of the most holy. Men were to be delivered not merely by their own faith, but by that of others 1. The Paralytic of Capernaum believed not; but those who bore him believed; and Jesus beholding their faith, said to the sick man, "Surge.' Lazarus had been dead three days, and his nerves were dissolved, and his body was corrupted. How was he to believe? but his sisters supplied what was wanting to him; and our Lord said to them, "Si credideris videbis gloriam Dei." The Church, without deciding positively where the efficacy of the divine sacrifice of the mass would reach, taught men to believe, that in the way of suffrage no limits to its power could be laid down. The Amen of the most simple heart, directed with a view thus to the prayers of Christ's Catholic Church, became an adequate petition for all that God bestows on the children of men. No more was there need of long prayers, and that distinct

*Guesses at Truth.

See the Introduction to the Fourth Volume of his Restoration of Political Science.

S. Cyrilli Catechesis, V. 8.

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