(n. 3, p. 320.) We learn the manner of receiving the blessed sacrament from his Catech. 23. "Putting your left hand under your right," says he, "form a throne of your right hand to receive the king; hold it hollow, receiving on it the Body of Christ. Answer, Amen. Carefully sanctify your eyes, by touching them with the holy Body, being very watchful that no part of it fall. Approach to the cup of the Blood, bowed in a posture of adoration and reverence; saying, Amen, take of the Blood of Christ.

While yet something of the moisture sticks on your lips, touch them with your hand, and by applying it then to your eyes, forehead, and other senses, sanctify them."

In his twenty-third or last catechesis, he calls the ma.s.s an unb.l.o.o.d.y sacrifice, a victim of propitiation, a supreme worship, &c. (n. 8, p.

327.) He explains the Preface, and the other princ.i.p.al parts of it, especially the Communion, and mentions the priest from the altar crying out to the faithful, before they approached to receive, [Greek: Ta hagia tois hagiois]. He expounds the Lord's Prayer, and mentions the commemorations for the living and the dead. Of the latter he writes thus: (n. 9, p. 328.) "We also pray for the deceased holy fathers, bishops, and all in general who are dead, believing that this will be a great succor to those souls for which prayer is offered, while the holy and most tremendous victim lies present." And, (n. 10, ib.,) "If a king, being offended at certain persons, had banished them, and their friends offer him a rich garland for them, will not he be moved to release their punishment? In like manner, we, offering prayers to G.o.d for the dead, though they be sinners, do not make a garland, but we offer Christ sacrificed for our sins, striving to appease and make our merciful G.o.d propitious both to them and ourselves." This very pa.s.sage is quoted out of St. Cyril, in the sixth century, by Eustratius, a priest of Constantinople, author of the life of the patriarch Eutychius, in his book on praying for the dead, or on the state of the dead, published by Leo Allatius, l. De Consensu Eccl. Orient. et Occid. De Purgat., and in Bibl. Patr. t. 27. It is also cited by Nicon the monk, in his Pandect.

St. Cyril's famous letter to Constantius, On the Apparition of the Cross in the Heavens, was written by him soon after he was raised to the episcopal dignity, either in the same year, 350, or in the following.

A sermon, On the Feast of the Purification of the Blessed Virgin, and the Presentation of Christ in the Temple, bears the name of St. Cyril of Jerusalem, in almost all the MSS.; but the custom of carrying blessed candles in procession that day, mentioned in this discourse, was only introduced at Jerusalem at the suggestion of a devout lady named Icelia, about the middle of the fifth century, about sixty years after the death of St. Cyril. Other pa.s.sages in this discourse seem clearly levelled against the heresy of Nestorius. The style is also more pompous and adorned than that of St. Cyril, nor abounds with parenthesis like his.

It is a beautiful, eloquent, and solid piece, and was probably composed by some priest of the church of Jerusalem, whose name was Cyril, about the sixth century, when either Sall.u.s.t or Elias was patriarch. See Dom.

Touttee, and Ceillier, t. 6, p. 544.

ST. EDWARD, KING AND MARTYR.

HE was monarch of all England, and succeeded his father, the glorious king Edgar, in 975, being thirteen years old. He followed in all things the counsels of St. Dunstan; and his ardor in the pursuit of all virtues is not to be expressed. His great love of purity of mind and body, and his fervent devotion, rendered him the miracle of princes, while by his modesty, clemency, prudence, charity, and compa.s.sion to the poor, he was the blessing and the delight of his subjects.' His stepmother, Elfrida, had attempted {618} to set him aside, that the crown might fall on her own son, Ethelred, then seven years old. Notwithstanding her treasonable practices, and the frequent proofs of her envy and jealousy, Edward always paid her the most dutiful respect and deference, and treated his brother with the most tender affection. But the fury of her ambition made her insensible to all motives of religion, nature, and grat.i.tude.

The young king had reigned three years and a half, when, being one day weary with hunting in a forest near Wareham, in Dorsetshire, he paid a visit to his stepmother at Corfesgeate, now Corfe-castle, in the isle of Purbeck, and desired to see his young brother at the door. The treacherous queen caused a servant to stab him in the belly while he was stooping, out of courtesy, after drinking. The king set spurs to his horse, but fell off dead, on the 18th of March, 979, his bowels being ripped open so as to fall out. His body was plunged deep into a marsh, but discovered by a pillar of light, and honored by many miraculous cures of sick persons. It was taken up and buried in the church of our Lady at Wareham; but found entire in three years after, and translated to the monastery at Shaftesbury. His lungs were kept at the village called Edwardstow, in 1001; but the chiefest part of his remains were deposited at Wareham, as the Saxon Chronicle and Florence of Worcester say: but part was afterwards removed to Shaftesbury, not Glastenbury, as Caxton mistakes. The long thin knife with which he was stabbed, was kept in the church at Faversham, before the suppression of the monasteries, as Hearne mentions. His name is placed in the Roman Martyrology. The impious Elfrida, being awaked by the stings of conscience, and by the voice of miracles, retired from the world, and built the monasteries of Wherwell and Ambresbury, in the first of which she lived and died in the practice of penance. The reign of her son Ethelred was weak and unfortunate, and the source of the greatest miseries to the kingdom, especially from the Danes. See Malmesbury, Brompton, abbot of Jorval, in Yorkshire, and Ranulf Higden, in his Polychronicon, published by Gale.

Also an old MS. life of the saint, quoted by Hearne, on Langtoft's Chronicle, t. 2, p. 628, and from the MS. lives of saints, in the hands of Mr. Sheldon, of Weston.

ST. ANSELM, BISHOP OF LUCCA, C.

HE was a native of Mantua, and was educated there in grammer and dialectics. Having entered himself among the clergy, he spent some time in the study of theology and the canon law, and laid that foundation of learning, which, joined with his natural genius and eminent virtue, qualified him to rise to the highest degree of excellence. Anselm Badagius, a Milanese, bishop of Lucca, was chosen pope in 1061, and took the name of Alexander II. He nominated our saint his successor in the see of Lucca; and he took a journey into Germany to the emperor, Henry IV., but out of a scruple refused to receive the invest.i.ture of the bishopric from that prince, so that the pope was obliged to keep in his own hands the administration of the see of Lucca. St. Gregory VII., who succeeded Alexander II., in 1073, ordered Anselm to receive the invest.i.ture from Henry. This compliance gave our saint such remorse, that he left his see, and took the monastic habit at Cluni. The pope obliged him to return to his bishopric, which he did. His zeal soon raised him enemies: by virtue of a decree of pope Gregory IX. he attempted to reform the canons of his cathedral, and to oblige them to live in community: this they obstinately refused to do, though they were interdicted by the pope, and afterwards excommunicated in a council, in which Peter Igneus, the famous bishop of Albano, presided in the name of {619} his holiness. The holy countess, Maud, undertook to expel the refractory canons, but they raised a sedition, and, being supported by the emperor Henry, drove the bishop out of the city, in 1079. St. Anselm retired to the countess Maud, whose director he was; for he was eminently experienced in the paths of an interior life, and, in the greatest hurry of business, he always reserved several hours in the day, which he consecrated to prayer, and attended only to G.o.d and himself.

While he studied or conversed with others, his heart was virtually united to G.o.d, and every object served as it were naturally to raise his affections afresh to his Creator. Pope Gregory suffered him not to bury himself in his retreat, but, during his exile, appointed him apostolic legate in Lombardy, charging him with the care of several dioceses in those parts, which, through the iniquity of the times, had continued long vacant. St. Anselm wrote an apology for Gregory VII., in which he shows that it belongs not to temporal princes to give pastors to the church of Christ, and to confute the pretensions of the antipope, Guibert.[1] In another work he proves, that temporal princes cannot dispose of the revenues of the church. St. Anselm died at Mantua on the 18th of March, in 1086. His name occurs on this day in the Roman Martyrology, and he is honored at Mantua as patron of that city. Baldus, his penitentiary, has written his life, in which he ascribes to him several miracles. See it in Canisius's Lect. Antiq. t. 3, p. 372.

Footnotes: 1. This work is published by Canisius, Lect. Antiq. t. 3, p. 389, and Bibl. Patr. Lugdun, t. 18, Colon. t. 1{2}.

ST. FRIDIAN, ERIGDIAN, OR FRIGDIAN, C.

BISHOP OF LUCCA.

HE is said to have been son to a king of Ulster in Ireland, at least he is looked upon as of Irish extraction. Travelling into Italy, to improve himself in ecclesiastical learning and virtue, he made such progress that, upon the death of Geminian, bishop of Lucca, he was chosen bishop of that extensive diocese, the eleventh from St. Paulinus, founder of that church, said to have been a disciple of St. Peter. St. Gregory the Great a.s.sures us, that he miraculously checked an impetuous flood of the river Auser, now called the Serchio, when it threatened to drown great part of the city. St. Fridian died in 578, and was buried in a place where the church now stands, which bears his name. Pope Alexander II.

sent for some regular canons from this church to establish that order in the churches of St. John Lateran, and of the cross of Jerusalem, at Rome, but, in 1507, the congregation of St. Frigdian was united to that of St. John Lateran.[1] See St. Gregory the Great, l. 3, Dial. c. 9, Bede, Notker, Raban, Usuard, and the Roman Martyrology, on the 18th of March. Also Innocent III. c. 34, de Testibus et Attestationibus. In Decreto Gregoriano. Rursus id c. 8, de Testibus cogendis. Ib. iterum, de Verborum Significatione. See also Dempster (of the family of the barons of Muresk, a Scotchman, public professor, first in several towns in Flanders, afterwards at Pisa, and lastly, at Bononia, where he died in 1625) in his Etruria Regalis, t. 2, l. 5, c. 6, p. 299, which work was printed with many cuts, in two volume, folio, at Florence, in 1723, at the expense of Thomas c.o.ke, late earl of Leicester, then on his travels.

And princ.i.p.ally, see the Ecclesiastical History of Lucca, printed in that city, in 1736, and again in 1741, in 12mo.

Footnotes: 1. See F. Hebb{oi}, t. 2, p. 50.

{620}

MARCH XIX.

ST. JOSEPH.

THE glorious St. Joseph was lineally descended from the greatest kings of the tribe of Juda, and from the most ill.u.s.trious of the ancient patriarchs; but his true glory consisted in his humility and virtue. The history of his life hath not been written by men; but his princ.i.p.al actions are recorded by the Holy Ghost himself. G.o.d intrusted him with the education of his divine Son, manifested in the flesh. In this view he was espoused to the Virgin Mary. It is an evident mistake of some writers, that by a former wife he was the father of St. James the Less, and of the rest who are styled in the gospels the brothers of our Lord; for these were only cousin-germans to Christ, the sons of Mary, sister to the Blessed Virgin, wife of Alphaeus, who was living at the time of our Redeemer's crucifixion. St. Jerom a.s.sures us,[1] that St. Joseph always preserved his virgin chast.i.ty; and it is of faith that nothing contrary thereto ever took place with regard to his chaste spouse, the blessed Virgin Mary. He was given her by heaven to be the protector of her chast.i.ty, to secure her from calumnies in the birth of the Son of G.o.d, and to a.s.sist her in his education, and in her journeys, fatigues, and persecutions. How great was the purity and sanct.i.ty of him who was chosen the guardian of the most spotless Virgin! This holy man seems, for a considerable time, to have been unacquainted that the great mystery of the Incarnation had been wrought in her by the Holy Ghost.

Conscious therefore of his own chaste behavior towards her, it could not but raise a great concern in his breast, to find that, notwithstanding the sanct.i.ty of her deportment, yet he might be well a.s.sured that she was with child. But being _a just man_, as the scripture calls him, and consequently possessed of all virtues, especially of charity and mildness towards his neighbor, he was determined to leave her privately, without either condemning or accusing her, committing the whole cause to G.o.d. These his perfect dispositions were so acceptable to G.o.d, the lover of justice, charity, and peace, that before he put his design in execution, he sent an angel from heaven not to reprehend any thing in his holy conduct, but to dissipate all his doubts and fears, by revealing to him this adorable mystery. How happy should we be if we were as tender in all that regards the reputation of our neighbor; as free from entertaining any injurious thought or suspicion, whatever certainty our conjectures or our senses may seem to rely on; and as guarded in our tongue! We commit these faults only because in our hearts we are devoid of that true charity and simplicity, whereof St. Joseph sets us so eminent an example on this occasion.

In the next place we may admire in secret contemplation, with what devotion, respect, and tenderness, he beheld and adored the first of all men, the new-born Saviour of the world, and with what fidelity he acquitted himself of his double charge, the education of Jesus, and the guardianship of his blessed mother. "He was truly the faithful and prudent servant," says St. Bernard,[2] "whom our Lord appointed the master of his household, the comfort and support of his mother, his fosterfather, and most faithful co-operator to the execution of his deepest counsels on earth." "What a happiness," {621} says the same father, "not only to see Jesus Christ, but also to hear him, to carry him in his arms, to lead him from place to place, to embrace and caress him, to feed him, and to be privy to all the great secrets which were concealed from the princes of this world!"

"O astonishing elevation! O unparalleled dignity!" cries out the pious Gerson,[3] in a devout address to St. Joseph, "that the mother of G.o.d, queen of heaven, should call you her lord; that G.o.d himself, made man, should call you father, and obey your commands. O glorious Triad on earth, Jesus, Mary, Joseph, how dear a family to the glorious Trinity in heaven, Father, Son, and Holy Ghost! Nothing is on earth so great, so good, so excellent." Amidst these his extraordinary graces, what more wonderful than his humility! He conceals his privileges, lives as the most obscure of men, publishes nothing of G.o.d's great mysteries, makes no further inquiries into them, leaving it to G.o.d to manifest them at his own time, seeks to fulfil the order of providence in his regard, without interfering with any thing but what concerns himself. Though descended from the royal family which had long been in possession of the throne of Judaea, he is content with his condition, that of a mechanic or handicraftsman,[4] and makes it his business, by laboring in it, to maintain himself, his spouse, and the divine Child.

We should be ungrateful to this great saint, if we did not remember that it is to him, as the instrument under G.o.d, that we are indebted for the preservation of the infant Jesus from Herod's jealousy and malice, manifested in the slaughter of the Innocents. An angel appearing to him in his sleep, bade him arise, take the child Jesus, and fly with him into Egypt, and remain there till he should again have notice from him to return. This sudden and unexpected flight must have exposed Joseph to many inconveniences and sufferings in so long a journey, with a little babe and a tender virgin, the greater part of the way being through deserts, and among strangers; yet he alleges no excuses, nor inquires at what time they were to return. St. Chrysostom observes that G.o.d treats thus all his servants, sending them frequent trials, to clear their hearts from the rust of self-love, but intermixing seasons of consolation.[5] "Joseph," says he, "is anxious on seeing the Virgin with child; an angel removes that fear; he rejoices at the child's birth, but a great fear succeeds; the furious king seeks to destroy the child, and the whole city is in an uproar to take away his life. This is followed by another joy, the adoration of the Magi; a new sorrow then arises; he is ordered to fly into a foreign unknown country, without help or acquaintance." It is the opinion of the fathers, that upon their entering Egypt, at the presence of the child Jesus, all the oracles of that superst.i.tions country were struck dumb, and the statues of their G.o.ds trembled, and in many places fell to the ground, according to that of Isaiah xix. _And the statues of the Egyptians shall be shaken in his presence._[6] The fathers also attribute to this holy visit the spiritual benediction poured on that country, which made it for many ages most fruitful in saints.[7]

After the death of king Herod, which was notified to St. Joseph by a vision, G.o.d ordered him to return with the child and his mother into the land of Israel, which our saint readily obeyed. But when he arrived in Judaea, {622} hearing that Archelaus succeeded Herod in that part of the country, apprehensive he might be infected with his father's vices--cruelty and ambition--he feared on that account to settle there, as he would otherwise probably have done, for the more commodious education of the child. And, therefore, being directed by G.o.d in another vision, he retired into the dominions of his brother, Herod Antipas, in Galilee, to his former habitation in Nazareth, where the wonderful occurrences of our Lord's birth were less known. St. Joseph being a strict observer of the Mosaic law, in conformity to its direction, annually repaired to Jerusalem to celebrate the pa.s.sover. Archelaus being banished by Augustus, and Judaea made a Roman province, he had now nothing more to fear at Jerusalem. Our Saviour being advanced to the twelfth year of his age, accompanied his parents thither; who having performed the usual ceremonies of the feast, were now returning with many of their neighbors and acquaintance towards Galilee, and never doubting but that Jesus had joined himself with some of the company, they travelled on for a whole day's journey without further inquiry after him, before they discovered that he was not with them. But when night came on, and they could hear no tidings of him among their kindred and acquaintance, they, in the deepest affliction, returned with the utmost speed to Jerusalem: where, after an anxious search of three days, they found him in the temple, sitting among the learned doctors of the law, hearing them discourse, and asking them such questions as raised the admiration of all that heard him, and made them astonished at the ripeness of his understanding: nor were his parents less surprised on this occasion. And when his mother told him with what grief and earnestness they had sought him, and to express her sorrow for that, though short, privation of his presence, said to him: "Son, why hast thou thus dealt with us? Behold, thy father and I sought thee in great affliction of mind;" she received for answer, that being the Messias and Son of G.o.d, sent by his Father into the world in order to redeem it, he must be about his Father's business, the same for which he had been sent into the world; and therefore that it was most likely for them to find him in his Father's house: intimating that his appearing in public on this occasion was to advance his Father's honor, and to prepare the princes of the Jews to receive him for their Messias; pointing out to them from the prophets the time of his coming. But though in thus staying in the temple, unknown to his parents, he did something without their leave, in obedience to his heavenly Father, yet in all other things he was obedient to them, returning with them to Nazareth, and there living in all dutiful subjection to them.

Aelred, our countryman, abbot of Rieval, in his sermon on losing the child Jesus in the temple, observes that this his conduct to his parents is a true representation of that which he shows us, while he often withdraws himself for a short time from us to make us seek him the more earnestly. He thus describes the sentiments of his holy parents on this occasion.[8] "Let us consider what was the happiness of that blessed company, in the way to Jerusalem, to whom it was granted to behold his face, to hear his sweet words, to see in him the signs of divine wisdom and virtue; and in their mutual discourse to receive the influence of his saving truths and example. The old and young admire him. I believe boys of his age were struck with astonishment at the gravity of his manners and words. I believe such rays of grace darted from his blessed countenance as drew on him the eyes, ears, and hearts of every one. And what tears do they shed when he is not with them." He goes on considering what must be the grief of his parents when they had lost him; what their sentiments, and how earnest their {623} search: but what their joy when they found him again. "Discover to me," says he, "O my Lady, Mother of my G.o.d, what were your sentiments, what your astonishment and your joy when you saw him again, and sitting, not among boys, but amidst the doctors of the law: when you saw every one's eyes fixed on aim, every one's ears listening to him, great and small, learned and unlearned, intent only on his words and motions. You now say: I have found him whom I love. I will hold him, and will no more let him part from me. Hold him, sweet Lady, hold him fast; rush on his neck, dwell on his embraces, and compensate the three days' absence by multiplied delights in your present enjoyment of him. You tell him that you and his father sought him in grief. For what did you grieve? not for fear of hunger or want in him whom you knew to be G.o.d: but I believe you grieved to see yourself deprived of the delights of his presence even for a short time; for the Lord Jesus is so sweet to those who taste him, that his shortest absence is a subject of the greatest grief to them."

This mystery is an emblem of the devout soul, and Jesus sometimes withdrawing himself, and leaving her to dryness, that she may be more earnest in seeking him. But, above all, how eagerly ought the soul which has lost G.o.d by sin, to seek him again, and how bitterly ought she to deplore her extreme misfortune!

As no further mention is made of St. Joseph, he must have died before the marriage of Cana, and the beginning of our divine Saviour's ministry. We cannot doubt but he had the happiness of Jesus and Mary attending at his death, praying by him, a.s.sisting and comforting him in his last moments. Whence he is particularly invoked for the great grace of a happy death, and the spiritual presence of Jesus in that tremendous hour. The church reads the history of the patriarch Joseph on his festival, who was styled the saviour of Egypt, which he delivered from perishing by famine; and was appointed the faithful master of the household of Potiphar, and of that of Pharaoh and his kingdom. But our great saint was chosen by G.o.d the saviour of the life of him who was the true Saviour of the souls of men, rescuing him from the tyranny of Herod. He is now glorified in heaven, as the guardian and keeper of his Lord on earth. As Pharaoh said to the Egyptians in their distress: "Go to Joseph;" so may we confidently address ourselves to the mediation of him to whom G.o.d, made man, was subject and obedient on earth.

The devout Gerson expressed the warmest devotion to St. Joseph, which he endeavored by letters and sermons to promote. He composed an office in his honor, and wrote his life in twelve poems, called Josephina. He enlarged on all the circ.u.mstances of his life by pious affection, and meditations. St. Teresa chose him the chief patron of her order. In the sixth chapter of her life she writes thus: "I chose the glorious St.

Joseph for my patron, and I commend myself in all things singularly to his intercession. I do not remember ever to have asked of G.o.d any thing by him which I did not obtain. I never knew any one, who, by invoking him, did not advance exceedingly in virtue: for he a.s.sists in a wonderful manner all who address themselves to him." St. Francis of Sales, throughout his whole nineteenth entertainment, extremely recommends devotion to him, and extols his merits, princ.i.p.ally his virginity, humility, constancy, and courage. The Syrians and other eastern churches celebrate his festival on the 20th of July; the western church, on the 19th of March. Pope Gregory XV., in 1621, and Urban VIII., in 1642, commanded it to be kept a holyday of obligation.

The holy family of Jesus, Mary, and Joseph, presents to us the most perfect model of heavenly conversation on earth. How did those two seraphims, Mary and Joseph, live in their poor cottage! They always enjoyed {624} the presence of Jesus, always burning with the most ardent love for him: inviolably attached to his sacred person, always employed and living only for him. What were their transports in beholding him, their devotion it, listening to him, and their joy in possessing him!

heavenly life! antic.i.p.ation of the heavenly bliss! divine conversation!

We may imitate them, and share some degree of this advantage, by conversing often with Jesus, and by the contemplation of his most amiable goodness, kindling the fire of his holy love in our b.r.e.a.s.t.s. The effects of this love, if it be sincere, will necessarily appear in our putting on his spirit, and imitating his example and virtues; and in our studying to walk continually in the divine presence, finding G.o.d everywhere, and esteeming all the time lost which we do not spend with G.o.d, or for his honor.

Footnotes: 1. L. adv. Helvid. c. 9.

2. Hom. 2. super missus est, n. 16, p. 742.

3. Serm. de Nativ.

4. This appears from Mat. xiii. 55. St. Justin, (Dial. n. 89, ed. Ben.

p. 186,) St. Ambrose, (in Luc. p. 3,) and Theodoret (b. 3, Hist. c.

18) say he worked in wood, as a carpenter. St. Hilary (in Mat. c.

14, p. 17) and St. Peter Chrysologus (Serm. 48) say he wrought in iron as a smith; probably he wrought both in iron and in wood; which opinion St. Justin favors, by saying: "He and Jesus made ploughs and yokes for oxen."

5. Hom. 8, in Mat. t. 7, p. 123, ed. Ben.

6. This is affirmed by St. Athanasius, (l. de Incarn.) Eusebius, (Demonstrat. Evang. l. 6, c. 20.) St. Cyril (Cat. 10,) St. Ambrose, (in Ps. 118, Octon. 5,) St. Jerom, (in Isai. 19,) St. Chrysostom, St.

Cyril of Alexandria, (in Isai.) Sozomen, (l. 5. c. 20,) &c.

7. See the Lives of the Fathers of the desert.

8. Bibl. Patr. t. 13.

ST. ALCMUND, M.

HE was son of Eldred, and brother of Osred, kings of the Northumbrians.

During his temporal prosperity, the greater he was in power, so much the more meek and humble was he in his heart, and so much the more affable to others. He was poor amidst riches, because he knew no greater pleasure than to strip himself for the relief of the distressed. Being driven from his kingdom, together with his father, by rebellious subjects, in league with Danish plunderers, he lived among the Picts above twenty years in banishment; learning more heartily to despise earthly vanities, and making it his whole study to serve the King of kings. His subjects, groaning under the yoke of an insupportable tyranny, took up arms against their oppressors, and induced the royal prince, upon motives of compa.s.sion for their distress and a holy zeal for religion, to put themselves at their head. Several battles were prosperousiy fought; but at length the pious prince was murdered by the contrivance of king Eardulf, the usurper, as Matthew of Westminster, Simeon of Durham, and Florence of Worcester, say. Dr. Brown Willis, in his Not.i.tia of parliamentary boroughs, writes, with some ancients, that he was slain by the Danes, about the year 819. His body was interred at Lilleshult, in Shropshire; but afterwards translated to Derby, where he was honored with great devotion as patron of the town, on the 19th of March. An old ma.n.u.script sermon preached in his church at Derby, about the year 1140, extant in a ma.n.u.script collection of sermons of that age in my hands, folio 138, gives a particular history of this translation of his relies to Derby, where his church became famous for miracles, and for the resort of pilgrims. See on this saint the history of John of Glas...o...b..ry, Matthew of Westminster, the ma.n.u.script sermon above mentioned, and Henschenius t. 3, Mart. p. 47.

{625}

MARCH XX.

ST. CUTHBERT, CONFESSOR.

BISHOP OF LINDISFARNE.

From his life written by Bede, and from that author's Church-History, b.

4 c. 27 to c. 32. Simeon Dunelm, or rather Turgot, Hist. Dunelm, published by Bedford: the old Latin hymn On St. Cuthbert, MS. in Bibl.

Cotton. n. 41, spud Wanley, p. 184, and four Latin prayers, in honor of St. Cuthbert, MS. n. 190 in the library of Durham church. Warmley, Catal. t. 2, p. 297. Harpsiald, saec. 7, c. 34. Hearne on Langtoft, t. 2, p. 687. N.B. The history of Durham, which is here quoted, was compiled by Turgot, prior of Durham, down to the year 1104, and continued to the year 1161 by Simeon.

A.D. 687.

WHEN the Northumbrians, under the pious king Oswald, had, with great fervor, embraced the Christian faith, the holy bishop St. Aidan founded two monasteries, that of Mailros, on the bank of the Tweed, and another in the isle of Lindisfarne, afterwards called Holy Island, four miles distant from Berwick. In both he established the rule of St. Columba; and usually resided himself in the latter. St. Cuthbert[1] was born not very far from Mailros, and in his youth was much edified by the devout deportment of the holy inhabitants of that house, whose fervor in the service of G.o.d, and the discharge of the duties of a monastic life, he piously endeavored to imitate on the mountains where he kept his father's sheep. It happened one night, that, while he was watching in prayer, near his flock, according to his custom, he saw the soul of St.

Aidan carried up to heaven by angels, at the very instant that holy man departed this life in the isle of Lindisfarne. Serious reflections on the happiness of such a death determined the pious young man to repair, without delay, to Mailros, where he put on the monastic habit, while Eata was abbot, and St. Boisil prior. He studied the holy scriptures under the latter, and in fervor surpa.s.sed all his brethren in every monastic exercise. Eata being called to govern the new monastery of Rippon, founded by king Alcfrid, he took with him St. Cuthbert, and committed to him the care of entertaining strangers; which charge is usually the most dangerous in a religious state. Cuthbert washed the feet of others and served them with wonderful humility and meekness, always remembering that Christ himself is served in his members. And he was most careful that the functions of Martha should never impair his spirit of recollection. When St. Wilfred was made abbot of Rippon, St.