Asaph's, places his martyrdom about the end of the year 116: for John Malalas of Antioch tells us the great earthquake, in which Dion Ca.s.sias mentions that Trajan narrowly escaped at Antioch, happened in that journey of Trajan in which he condemned St. Ignatius. Now Trajan marching to the Parthian war, arrived at Antioch on the 8th of January, in 113, the sixteenth year of his reign: and in his return from the East, above two years later, pa.s.sed again through Antioch in 116, when this earthquake happened. St. Ignatius suffered at Rome towards the end of that year. Le Quien prefers this date, because it best agrees with the chronology of his successors to Theophilus. Orien. Christ. t. 2, p. 700.

11. Evagr. Hist. Eccl. l. 1, c. 16, Ed. Vales.

12. Or. in S. Ignat. t. 2, p. 600. Ed. Nov.

13. See Baron. Annal. ad an. 637, and Not. ad Martyr. Rom. ad 17 Dec.

14. See Henschenius, Feb. t. 1, p. 35.

ST. PIONIUS, M.

HE was priest of Smyrna, a true heir of the spirit of St. Polycarp, an apostolic man, who converted mult.i.tudes to the faith. He excelled in eloquence, and in the science of our holy religion. The paleness of his countenance bespoke the austerity of his life. In the persecution of Decius, in 250, on the 23d of February, he was apprehended with Sabina and Asclepiades, while they were celebrating the anniversary festival of St. Polycarp's martyrdom. Pionius, after having fasted the eve with his companions, was forewarned thereof by a vision. On the morning after their solemn prayer, taking the holy bread (probably the eucharist) and water, they were surprised and seized by Polemon, the chief priest, and the guardian of the temple. In prolix interrogatories before him, they resisted all solicitations to sacrifice; professed they were ready to suffer the worst of torments and deaths rather than consent to his impious proposals, and declaring that they worshipped one only G.o.d, and that they were of the Catholic church. Asclepiades being asked what G.o.d he adored, made answer: "Jesus Christ." At which Polemon said: "Is that another G.o.d?" Asclepiades replied: "No; he is the same they have just now confessed." A clear confession of the consubstantiality of G.o.d the Son, before the council of Nice. Being all threatened to be burnt alive, Sabina smiled. The pagans said: "Dost thou laugh? thou shalt then be led to the public stews." She answered: "G.o.d will be my protector on that occasion." They were cast into prison, and preferred a lower dungeon, that they might be more at liberty to pray when alone. They were carried by force into the temple, and all manner of violence was used to compel them to sacrifice. Pionius tore the impious garlands which were put upon his head, and they resisted with all their might. Their constancy repaired the scandal given by Eudaemon, the bishop of Smyrna, there present, who had impiously apostatized and offered sacrifice. In the answers of St. Pionius to the judges, and in all the circ.u.mstances of his martyrdom, we admire the ardent piety and courage of one who had entirely devoted himself to G.o.d, and employed his whole life in his service. When Quintilian the proconsul arrived at Smyrna, he caused Pionius to be hung on the rack, and his body to be torn with iron hooks, and afterwards condemned him to be burned alive; he was accordingly nailed to a trunk or post, and a pile heaped round him and set on fire.

Metrodorus, a Marcionite priest, underwent the same punishment with him.

His acts were written by eye-witnesses, quoted by Eusebius, l. 4, c. 15, and are extant genuine in Ruinart, p. 12. See Tillemont t. 3, p. 397; Bollandus, Feb. t. 1, p. 37.

{334}

ST. BRIDGIT, OR BRIDGET, V.

AND BY CONTRACTION, BRIDE, ABBESS, AND PATRONESS OF IRELAND.

SHE was born at Fochard, in Ulster, soon after Ireland had been blessed with the light of faith. She received the religious veil in her youth, from the hands of St. Mel, nephew and disciple of St. Patrick. She built herself a cell under a large oak, thence called Kill-dara, or cell of the oak; living, as her name implies, the bright shining light of that country by her virtues. Being joined soon after by several of her own s.e.x, they formed themselves into a religious community, which branched out into several other nunneries throughout Ireland; all which acknowledged her for their mother and foundress, as in effect she was of all in that kingdom. But a full account of her virtues has not been transmitted down to us, together with the veneration of her name. Her five modern lives mention little else but wonderful miracles. She flourished in the beginning of the sixth century, and is named in the Martyrology of Bede, and in all others since that age. Several churches in England and Scotland are dedicated to G.o.d under her name, as, among others, that of St. Bride in Fleet-street; several also in Germany, and some in France. Her name occurs in most copies of the Martyrology which bears the name of St. Jerom, especially in those of Esternach and Corbie, which are most ancient. She is commemorated in the divine office in most churches of Germany, and in that of Paris, till the year 1607, and in many others in France. One of the Hebrides, or western islands which belong to Scotland, near that of Ila, was called, from a famous monastery built there in her honor, Brigidiani. A church of St. Brigit, in the province of Athol, was reputed famous for miracles, and a portion of her relics was kept with great veneration in a monastery of regular canons at Aburnethi, once capital of the kingdom of the Picts, and a bishopric, as Major mentions.[1] Her body was found with those of SS.

Patrick and Columba, in a triple vault in Down-Patrick, in 1185, as Giraldus Cambrensis informs us:[2] they were all three translated to the cathedral of the same city;[3] but their monument was destroyed in the reign of king Henry VIII. The head of St. Bride is now kept in the church of the Jesuits at Lisbon.[4] See Bollandus, Feb. t. 1, p. 99.

Footnotes: 1. Major de Gestis Scotor. l. 2, c. 14.

2. Topogr. Hibern. dist. 3, c. 18. Camden, &c.

3. {Footnote not in text} Camden.

4. Bolland. p. 112 and p. 941, t. 1, Februarii.

ST. KINNIA. V.

HER memory was long sacred in Ireland, and her relics were in veneration at Lowth, in the southern part of Ulster; but we have no other authentic account of her actions, than that she was baptized by St. Patrick, and received the religious veil at his hand. See Jocelin's life of St.

Patrick, Colgan, and Bollandus, ad 1 Feb. p. 96.

ST. SIGEBERT II., FRENCH KING OF AUSTRASIA, C.

DAGOBERT I., king of France, led for some time a very dissolute life, but was touched by an extraordinary grace upon the birth of his son Sigebert {335} and from that time entirely converted to G.o.d. Bagnetrude, our saint's mother, is only styled the concubine of Dagobert, though he was publicly married to her. The father desiring to have his son baptized by the most holy prelate of his dominions, recalled St. Amand, bishop of Ma.s.stricht, whom he had banished for his zeal in reproving his vices, fell at his feet at Clichi, near Paris, to ask his pardon, promised amendment, and by the advice of St. Owen and St. Eligius, then laymen in his court, engaged him to initiate his son in the sacrament of regeneration. The ceremony was performed with great pomp at Orleans, Charibert, king of part of Aquitaine, and brother to Dagobert, being G.o.d-father. The young prince's education was intrusted by the father to the blessed Pepin of Landen, mayor of his palace, who being forced by the envy of the n.o.bility to withdraw for some time, carried Sigebert into the dominions of Charibert in Aquitaine, where he enjoyed a considerable estate, the paternal patrimony of his wife, the blessed Itta. Pepin remained there about three years; after which term he was recalled to the court of Dagobert, who declared his son Sigebert, though only three years old, in 633, king of Austrasia, and gave him for his ministers, St. Cunibert, archbishop of Cologne, and duke Adelgise, and committed the administration of the whole kingdom to Pepin, whom he always kept near his own person. Dagobert's second son, Clovis II., was born in the following year, 634, and to him the father allotted for his inheritance all the western part of France, containing all Neustria and part of Burgundy.[1] Austrasia, or Eastern France, (in which sense Austria retains a like name in Germany,) at that time comprised Provence and Switzerland, (dismembered from the ancient kingdom of Burgundy,) the Albigeois, Auvergne, Quercy, the Cevennes, Champagne, Lorraine, Upper Picardy, the archbishopric of Triers, and other states, reaching to the borders of Friesland; Alsace, the Palatinate, Thuringia, Franconia, Bavaria, Suabia, and the country which lay betwixt the Lower Rhine and Old Saxony. Dagobert died in 638, and was buried at the abbey of St.

Denys, of which he was the munificent founder. According to the settlement which he had made, he was succeeded in Austrasia by St.

Sigebert, and in the rest of France by his youngest son Clovis II. Pepin of Landen, who had been mayor of the palace to the father, discharged the same office to his death under St. Sigebert, and not content to approve himself a faithful minister, and true father to the prince, he formed him from the cradle to all heroic Christian virtues. By his prudence, virtue, and valor, St. Sigebert in his youth was beloved and respected by his subjects, and feared by all his enemies. Pepin dying in 640, the virtuous king appointed his son Grimoald mayor of his palace.

He reigned in perfect intelligence with his brother, of which we have few examples among the Merovingian kings whenever the French monarchy was divided. The Thuringians revolting, he reduced them to their duty; and this is the only war in which he was engaged. The love of peace disposed his heart to be a fit temple of the Holy Ghost, whom he invited into his soul by a.s.siduous prayer, and the exercise of all Christian virtues. His patrimony he employed in relieving the necessitous, and in building or endowing monasteries, churches, and hospitals. He founded twelve monasteries, the four princ.i.p.al of which were Cougnon, now a priory, not far from Bouillon; Stavelo and Malmedi, two miles from each other, and St. Martin's, near Metz. St. Remaclus brought from Solignac the rule of St. Columban, which king Sigebert {336} in his charter to Cougnon calls the rule of the ancient fathers. This that holy abbot established first at Cougnon, and afterwards at Malmedi and Stavelo. A life filled with good works, and devoted all to G.o.d, can never be called short. G.o.d was pleased to call this good king from the miseries of this world to the recompense of his labors on the 1st of February, in the year 656, the eighteenth of his reign, and the twenty-fifth of his age.[2] He was interred in the abbey of St. Martin's, near Metz, which he had built. His body was found incorrupt in 1063, and placed in a monument on the side of the high altar: and in 1170 it was enshrined in a silver case. The monastery of St. Martin's, and all others in the suburbs, were demolished by Francis of Lorraine, duke of Guise, in 1552, when Charles V. laid siege to Metz. The relics of St. Sigebert are now deposited in the collegiate church of our Lady at Nancy. He is honored among the saints in great part of the dominions which he governed, and in the monasteries and churches which he founded. See Fredegarius and his continuator, Sigebert of Gemblours, in his life of this saint, with the learned remarks of Henschenius, p. 40. Also Calmet, Hist. de Lorraine, t. 1, p. 419. Schoepflin, Alsatia Ill.u.s.trata, Colmariae, an.

1751. Sect. 2, p. 742.

Footnotes: 1. Charibert, though he took the t.i.tle of king, and resided at Toulouse, held his estates of his brother Dagobert, and by his gift.

After Charibert's death, Chilperic, his eldest son, was put to death by Dagobert; but his second son, Boggis, left a numerous posterity, which was only extinguished in Louis d'Armagnac, duke of Nemours, slain at the battle of Cerignole, where he commanded for Louis XII.

against Gonzales de Cordova, surnamed The Great Captain, for the Catholic king Ferdinand in 1503, by which the French lost the kingdom of Naples. So long did the family of Clovis II. subsist. See Vaisette, Hist de Languedoc, Henault, Abr. de l'Hist. de France, t.

1, pp. 26, and 818.

2. St. Sigebert left his son Dagobert, about seven years old, under the care of Grimoald, mayor of his palace, who treacherously sent him into Ireland, and placed his own son Childebert on the throne. This usurper reigned seven months, as Schoepflin proves from the express testimony of Chronicon Brevissimum, and from circ.u.mstances mentioned by Fredegarius, against the mistake of the authors, l'Art de verifier les Dates, p. 481, who say he only reigned seven days. By an insurrection of the people, Grimoald and his son were deposed, and both perished in prison: but Dagobert not being found, Clovis II. united Austrasia to his other dominions. Dagobert II., by the a.s.sistance of St. Wilfrid, afterwards archbishop of York, returned into France eighteen years after the death of his father, and recovered Alsace and some other provinces by the cession either of Childeric II., son of Clovis II., (then monarch of all France,) or of his brother Theodoric III., who succeeded him before the month of April, in 674: for the reign of Dagobert II must be dated from the latter end of 673, with Henault, or from 674, with Schoepflin. The spirit of religion and piety, which he had learned in the school of afflictions, and under the great masters of a spiritual life, who then flourished among the Scots and Irish, was eminently the distinguishing part of his character. As he resided chiefly in Alsace, he filled that country, in the first place, with monuments of his devotion, being so liberal in founding and endowing monasteries and churches, that though his reign was only of six years, Schoepflin a.s.sures us that the French church is not more indebted to any reign than to this, at least in those parts, (p.

740.) St. Wilfrid, bishop of York, had exceedingly promoted his return into France; and when that prelate was compelled to leave England Dagobert entertained him with the most cordial affection, and, upon the death of St. Arbogastus, earnestly pressed him to accept of that see. St. Wilfrid declined that dignity, promising, however, to call upon this good king in his return from Rome, where he obtained a sentence of pope Agatho in his favor. But coming but into France, he found his royal friend cut off by a violent death.

It is the general persuasion of the French historians, that the impious Ebroin, mayor of the palace to Theodoric III., king of Burgundy and Noustria, was the author of his death, with a view to seize his dominions. Dagobert was murdered by a.s.sa.s.sins at Stenay upon the Meuse, now the best town in the duchy of Bar in Lorraine.

The people, however, chose Pepin and Martin dukes or governors of Austrasia, who defended their liberty against Ebroin. Martin was afterwards a.s.sa.s.sinated by the contrivance of Ebroin, and Ebroin by Ermenfrid; but Pepin, in 687, defeated Theodoric III. at Testry, took Paris, and the king himself; from which time, under the t.i.tle of mayor, he enjoyed the supreme power in the French monarchy. The death of St. Dagobert happened in 679, on the 23d of December, on which day he is commemorated in the Martyrology of Ado and others, and honored as a martyr at Stenay, in the diocese of Verdun, ever since the eighth century. The church of Strasburg was much enriched by this prince, as maybe seen in Schoepflin's Alsatia Ill.u.s.trata.

The same author gives an account of some of the monasteries which were founded by this prince in those parts, (c. 11, --254, p. 736,) and shows from his charters that the palace where he chiefly resided was at Isenburg in Alsace. (Sect. 1, c. 10, --146, p. 693.) The year of the death of Dagobert II. is learned from the life of St.

Wilfrid, who returned from Rome when St. Agatho sat in St. Peter's chair. See on this holy king the lives of St. Wilfrid and St.

Salaberga; also his charters; and, among the moderns, Dan.

Schoepflin, professor of history and eloquence at Strasburg, in his Alsatia Ill.u.s.trata, anno 1751. Sect. 2, c. 1, --3, pp. 740, 743, and --1, c. 10, --146, p. 693, c. 11, --254, p. 736. Also Calmet, Hist. de Lorraine, t. 1, l. 10, n. 16, p. 432. The first edition of this work was given in 1728, in three volumes folio, but the second edition is so much enlarged as to fill six volumes folio. The reign of Dagobert II. escaped most of the French historians; which omission, and a false epoch of the beginning of the reign of Dagobert I., brought incredible confusion into the chronology and history of most of the Merovingian kings, which Adrian Valois, Henschenius, Le Cointe, Pagi, Louguerue and others have taken great pains to clear up.

{337}

FEBRUARY II.

THE PURIFICATION,

COMMONLY CALLED CANDLEMAS-DAY.

THE law of G.o.d, given by Moses to the Jews, to insinuate both to us and to them, that by the sin of Adam man is conceived and born in sin, and obnoxious to his wrath, ordained that a woman, after childbirth, should continue for a certain time in a state which that law calls unclean; during which she was not to appear in public, nor presume to touch any thing consecrated to G.o.d.[1] This term was of forty days upon the birth of a son, and the time was double for a daughter: on the expiration of which, the mother was to bring to the door of the tabernacle, or temple, a lamb of a year old, and a young pigeon or turtle-dove. The lamb was for a holocaust, or burnt-offering, in acknowledgment of the sovereignty of G.o.d, and in thanksgiving for her own happy delivery; the pigeon or turtle-dove was for a sin-offering. These being sacrificed to Almighty G.o.d by the priest, the woman was cleansed of the legal impurity, and reinstated in her former privileges.

A young pigeon, or turtle-dove, by way of a sin-offering, was required of all, whether rich or poor: but whereas the charge of a lamb might be too burdensome on persons of narrow circ.u.mstances, in that case, nothing more was required than two pigeons, or two turtle-doves, one for a burnt, the other for a sin-offering.[2]

Our Saviour having been conceived by the Holy Ghost, and his blessed Mother remaining always a spotless virgin, it is most evident from the terms of the law,[3] that she was, in reality, under no obligation to it, nor within the intent of it. She was, however, within the letter of the law, in the eye of the world, who were as yet strangers to her miraculous conception. And her humility making her perfectly resigned, and even desirous to conceal her privilege and dignity, she submitted with great punctuality and exactness to every humbling circ.u.mstance which the law required. Pride indeed proclaims its own advantages, and seeks honors not its due; but the humble find their delight in obscurity and abas.e.m.e.nt, they shun all distinction and esteem, which they clearly see their own nothingness and baseness to be most unworthy of: they give all glory to G.o.d alone, to whom it is due. Devotion also and zeal to honor G.o.d by every observance prescribed by his law, prompted Mary to perform this act of religion, though evidently exempt from the precept.

Being poor herself, she made the offering appointed for the poor: accordingly is this part of the law mentioned by St. Luke,[4] as best agreeing with the meanness of her worldly condition. But her offering, however mean in itself, was made with a perfect heart, which is what G.o.d chiefly regards in all that is offered to him. The King of Glory would appear everywhere in the robes of poverty, to point out to us the advantages of a suffering and lowly state, and to repress our pride, by which, though really poor and mean in the eyes of G.o.d, we covet to appear rich, and, though sinners, would be deemed innocents and saints.

A second great mystery is honored this day, regarding more immediately {338} the person of our Redeemer, viz. his presentation in the temple.[5] Besides the law which obliged the mother to purify herself, there was another which ordered that the first-born son should be offered to G.o.d: and in these two laws were included several others, as, that the child, after its presentation, should be ransomed[6] with a certain sum of money,[7] and peculiar sacrifices offered on the occasion.

Mary complies exactly with all these ordinances. She obeys not only in the essential points of the law, as in presenting herself to be purified, and in her offering her first-born, but has strict regard to all the circ.u.mstances. She remains forty days at home, she denies herself all this time the liberty of entering the temple, she partakes not of things sacred, though the living temple of the G.o.d of Israel; and on the day of her purification, she walks several miles to Jerusalem, with the world's Redeemer in her arms. She waits for the priest at the gate of the temple, makes her offerings of thanksgiving and expiation, presents her divine Son by the hands of the priest to his eternal Father, with the most profound humility, adoration, and thanks giving.

She then redeems him with five shekels, as the law appoints, and receives him back again as a depositum in her special care, till the Father shall again demand him for the full accomplishment of man's redemption. It is clear that Christ was not comprehended in the law; "The king's son, to whom the inheritance of the crown belongs, is exempt from servitude:--much more Christ, who was the Redeemer both of our souls and bodies, was not subject to any law by which he was to be himself redeemed," as St. Hilary observes.[8] But he would set an example of humility, obedience, and devotion: and would renew, in a solemn and public manner, and in the temple, the oblation of himself to his Father for the accomplishment of his will, and the redemption of man, which he had made privately in the first moment of his Incarnation.

With what sentiments did the divine Infant offer himself to his Father at the same time! the greatest homage of his honor and glory the Father could receive, and a sacrifice of satisfaction adequate to the injuries done to the G.o.dhead by our sins, and sufficient to ransom our souls from everlasting death! With what cheerfulness and charity did he offer himself to all his torments! to be whipped, crowned with thorns, and ignominiously put to death for us!

Let every Christian learn hence to offer himself to G.o.d with this divine victim, through which he may be accepted by the Father; let him devote himself with all his senses and faculties to his service. If sloth, or any other vice, has made us neglectful of this essential duty, we must bewail past omissions, and make a solemn and serious consecration of ourselves this day to the divine majesty with the greater fervor, crying out with St. Austin, in compunction of heart: "Too late have I known thee, too late have I begun to love thee, O beauty more ancient than the world!" But our sacrifice, if we desire it may be accepted, must not be lame and imperfect. It would be an insult to offer to G.o.d, in union with his Christ, a divided heart, or a heart infected with wilful sin. It must therefore first be cleansed by tears of sincere compunction: its affections must be crucified to the world by perfect mortification. Our offering must be sincere and fervent, without reserve, allowing no quarter to any of our vicious pa.s.sions and inclinations, and no division in any of our affections. It must also be universal; to suffer and to do all for the divine honor. If we give our hearts to Christ in this manner, we shall receive him with his graces and {339} benedictions. He would be presented in the temple by the hands of his mother: let us accordingly make the offering of our souls through Mary and beg his graces through the same channel.

The ceremony of this day was closed by a third mystery, the meeting in the temple of the holy persons, Simeon and Anne, with Jesus and his parents, from which this festival was anciently called by the Greeks Hypante, the meeting.[9] Holy Simeon, on that occasion, received into his arms the object of all his desires and sighs, and praised G.o.d in raptures of devotion for being blessed with the happiness of beholding the so much longed-for Messias. He foretold to Mary her martyrdom of sorrow; and that Jesus brought redemption to those who would accept of it on the terms it was offered them; but a heavy judgment on all infidels who should obstinately reject it, and on Christians also whose lives were a contradiction to his holy maxims and example. Mary, hearing this terrible prediction, did not answer one word, felt no agitation of mind from the present, no dread for the future; but courageously and sweetly committed all to G.o.d's holy will. Anne also, the prophetess, who, in her widowhood, served G.o.d with great fervor, had the happiness to acknowledge and adore in this great mystery the world's Redeemer.

Amidst the crowd of priests and people, the Saviour of the world is known only by Simeon and Anne. Even when he disputed with the doctors, and when he wrought the most stupendous miracles, the learned, the wise, and the princes did not know him. Yet here, while a weak, speechless child, carried in the arms of his poor mother, he is acknowledged and adored by Simeon and Anne. He could not hide himself from those who sought him with fervor, humility, and ardent love. Unless we seek him in these dispositions, he will not manifest himself, nor communicate his graces to us. Simeon, having beheld his Saviour in the flesh, desired no longer to see the light of this world, nor any creatures on earth. If we truly love G.o.d, our distance from him must be a continual pain: and we must sigh after that desired moment which will free us from the danger of ever losing him by sin, and will put us in possession of Him who is the joy of the blessed, and the infinite treasure of heaven. Let us never cease to pray that he purify our hearts from all earthly dross, and draw them to himself: that he heal, satiate, and inflame our souls, as he only came upon earth to kindle in all hearts the fire of his love.

Footnotes: 1. Lev. xii. 2.

2. Lev. xii. 8.

3. Ibid. 2.

4. Luke ii. 64.

5. {Footnote not in text} Luke ii. 23.

6. Exod. xiii. 13.

7. This, from Levit. xxvii. 6, and Numb. iii. 47, appears to have been five shekels, each shekel weighing according to Prideaux, (Preface to Connection of the Old and New Testament, p. xvii.) about three shillings of our money: so that the five amounted to about fifteen shillings sterling.

8. S. Hilar. in Matt. c. 17, n. 11, pp. 696, 697.

9. [Greek: Hypante], from [Greek: hupantao], occurro.

_On blessing the candles and the procession._

The procession with lighted tapers on this day is mentioned by pope Gelasius I., also by St. Ildefonsus, St. Eligius,[1] St. Sophronius, patriarch of Jerusalem, St. Cyril of Alexandria, &c., in their sermons on this festival, St. Bernard says:[2] "This holy procession was first made by the virgin mother, St. Joseph, holy Simeon, and Anne, to be afterwards performed in all places and by every nation, with the exultation of the whole earth, to honor this mystery." In his second sermon on this feast he describes it thus:[3] "They walk two and two, holding in their hands candles lighted, not from common fire, but from that which had been first blessed in the church by the priests,[4] and singing in the ways of the Lord, because great is his glory." He shows that the concurrence of many in the procession and prayer is a symbol of our union and charity, and renders our praises {340} the more honorable and acceptable to G.o.d. We _walk_ while we sing to G.o.d, to denote that to stand still in the paths of virtue is to go back. The lights we bear in our hands represent the divine fire of love with which our hearts ought to be inflamed, and which we are to offer to G.o.d without any mixture of strange fire, the fire of concupiscence, envy, ambition, or the love of creatures. We also hold these lights in our hands to honor Christ, and to acknowledge him as the _true light_,[5] whom they represent under this character, and who is called by holy Simeon in this mystery, _a light for the enlightening of the Gentiles;_[6] for he came to dispel our spiritual darkness. The candles likewise express that by faith his light shines in our souls: as also that we are to _prepare his way_ by good works, by which we are to be _a light to_ men.[7]

Lights are used by the church during the celebration of the divine mysteries, while the gospel is read, and the sacraments administered, on a motive of honor and respect. On the same account lamps burned before the Lord in the tabernacle[8] and temple. Great personages were anciently received and welcomed with lights, as was king Antiochus by Jason and others on his entering Jerusalem.[9] Lights are likewise expressive of joy, and were anciently used on this account in receiving Roman emperors, and on other public occasions, as at present. "Throughout all the churches of the East," says St. Jerom, "when the gospel is to be read, though the sun shines, torches are used, not to chase away darkness, but for a sign of joy."[10] The apostolic canons mention incense, and oil for the lamps, then used in the churches.[11] Many out of devotion burned lamps before the bodies of saints, as we read in Prudentius,[12] St. Paulinus,[13] &c. The corporeal creatures, which we use, are the gifts of G.o.d: it is therefore just that we should honor and glorify him by them. Besides, in our embodied state, they contribute to excite our souls to devotion; they are to our eyes, what words are to our ears, and by our organs move the affections of our hearts.[14] Though piety consists in the fervor of the soul, and is interior and spiritual, yet many sensible things concur to its aid and improvement; and we may as well condemn the use of words, which are corporeal, and affect the soul by the sense of hearing, as the use of suitable approved ceremonies.

Christ made use of sensible signs in the inst.i.tution of his most divine sacraments, and in several miraculous cures, &c. The church always used external rites and ceremonies in the divine worship. These contribute to the majesty and dignity of religion, which in our present condition would appear naked, if dest.i.tute of all exterior.

The candles are blessed previously to the use of them, because the church blesses and sanctifies, by prayer, what ever is employed in the divine service. We are to hold the candles in our hands on this day, while the gospel is read or sung; also from the elevation to the communion, in the most fervent spirit of sacrifice, offering ourselves to G.o.d with our divine Redeemer, and desiring to meet in spirit this blessed company in this mystery; likewise to honor the mother of G.o.d in her purification, and still more so, with the most profound adoration and grat.i.tude, our divine Saviour in his presentation in our flesh for us. The same lively sentiments of devotion ought to inflame our b.r.e.a.s.t.s on this occasion, as if we had been present with holy Simeon and the rest in the temple, while we carry in our hands these emblems of our spiritual joy and homage, and of the consecration of ourselves in union with our heavenly victim, through the intercession of his virgin mother.

Footnotes: 1. Serm. 2.

2. Serm. de Purif. p. 959.

3. Serm. 2, p. 961.

4. According to the ceremonies then in use.