Voluntary imperfections and failings, especially if habitual, both blind and defile the soul, disquiet her, extremely weaken her, and damp the fervor of her good desires and resolutions. They must therefore be retrenched with the utmost resolution and vigilance, especially those which arise from any secret vanity, sensuality, or want of the most perfect sincerity, candor, and simplicity. An habitual attachment to any failing, how trifling soever it may appear, how subtle and secret {653} soever it may be, and under whatever pretences it may be disguised, exceedingly obstructs the operations of the Holy Ghost, and the effusion of divine grace in a soul.

Footnotes: 1. Meaning the Boswethe, which runs through Sirmisch, and falls into the sea five leagues lower.

ST. SIMON, AN INFANT, MARTYR AT TRENT.

IN the year 1472, when the Jews of Trent (famous for the last general council held there) met in their synagogue on Tuesday in Holy Week, to deliberate on the preparations for the approaching festival of the Pa.s.sover, which fell that year on the Thursday following, they came to a resolution of sacrificing to their inveterate hatred of the Christian name, some Christian infant on the Friday following, or Good Friday. A Jewish physician undertook to procure such an infant for the horrid purpose. And while the Christians were at the office of Tenebrae on Wednesday evening, he found a child called Simon, about two years old, whom, by caresses, and by showing him a piece of money, he decoyed from the door of a house, the master and mistress whereof were gone to church, and carried him off. On Thursday evening the princ.i.p.al Jews shut themselves up in a chamber adjoining to their synagogue, and at midnight began their cruel butchery of this innocent victim. Having stopped his mouth with an ap.r.o.n, to prevent his crying out, they made several incisions in his body, gathering his blood in a basin. Some, all this while, held his arms stretched out in the form of a cross: others held his legs. The child being half dead, they raised him on his feet, and while two of them held him by the arms, the rest pierced his body on all sides with their awls and bodkins. When they saw the child had expired, they sung round it: "In the same manner did we treat Jesus, the G.o.d of the Christians: thus may our enemies be confounded forever." The magistrates and parents making strict search after the lost child, the Jews hid it first in a barn of hay, then in a cellar, and at last threw it into the river. But G.o.d confounded all their endeavors to prevent the discovery of the fact, which being fully proved upon them, with its several circ.u.mstances, they were put to death: the princ.i.p.al actors in the tragedy being broke upon the wheel and burnt. The synagogue was destroyed, and a chapel was erected on the spot where the child was martyred. G.o.d honored this innocent victim with many miracles. The relics lie in a stately tomb in St. Peter's church at Trent: and his name occurs in the Roman Martyrology. See the authentic account of Tiberinus, the physician who inspected the child's body; and the juridical acts in Surius and the Bollandists, with Henschenius's notes on this day: also Martenne, Ampl. Collectio Vet. t. 2, p. 1516, and Bened. XIV. de Canoniz. l. 1, c. 14, p. 105.

ST. WILLIAM OF NORWICH, M.

THIS martyr was another victim of the implacable rage of the Jews against our holy religion. He suffered in the twelfth year of his age.

Having been not long bound an apprentice to a tanner in Norwich, a little before Easter, in 1137, the Jews of that city having enticed him into their houses, seized and gagged him: then they bound, mocked, and crucified him, in derision of Christ: they also pierced his left side.

On Easter-day they put the body into a sack, and carried it into Thorp-wood, now a heath, near the gates of the city, there to bury it; but being discovered, left it hinging on a tree. The body was honored with miracles, and, in 1144, {654} removed into the churchyard of the cathedral of the Holy Trinity, by the monks of that abbey; and in 1150, into the choir. On the place in Thorpwood, where the body of the martyred child was found, a chapel was built, called St. William in the wood. Mr. Weever writes, that "the Jews in the princ.i.p.al cities of the kingdom, did use sometimes to steal away, circ.u.mcise, crown with thorns, whip, torture, and crucify some neighbor's male-child, in mockery and scorn of our Lord and Saviour Jesus Christ. St. Richard of Pontoise, in France, was martyred by them in that manner. As also St. Hugh, (according to Matthew Paris and John Capgrave,) a child crucified at Lincoln, in 1255." Nevertheless, it is a notorious slander of some authors, who, from these singular and extraordinary instances, infer this to have been at any time the custom or maxim of that people. The English calendars commemorated St. William on the 24th of March. See the history of his martyrdom and miracles by Thomas of Monmouth, a contemporary monk; also the Saxon Chronicle of the same age, and Bloomfield's History of Norfolk.[1]

Footnotes: 1. Pope Benedict XIV., l. 1, de Canon. c. 14, p. 103, shows that children who die after baptism before the use of reason, though saints, ought not to be canonized, because they never practised any heroic degree of virtue; and because this was never authorized by tradition in the church. Martyrs only, or infants, whether baptized or not, which were slain out of hatred to the name of Christ, are to be accepted, as is clear from the example of the Holy Innocents, who are styled martyrs by St. Irenaeus, Origen, and other fathers; and the most ancient missals and homilies of fathers on their festival, prove them to have been honored as such from the primitive ages.

Hence infants murdered by Jews, out of hatred to Christ, have been ranked among the martyrs, as St. Simon of Trent, by the authority of the bishop of that city, afterwards confirmed by the decrees of the popes Sixtus V. and Gregory XIII.; also St. William of Norwich in England, (though this child having attained to the use of reason, is rather to be called an adult martyr.) And St. Richard of Pontoise, also about twelve years old, murdered in 1182 by certain Jews in the reign of Philip Augustus, who for this and other crimes banished the Jews out of France, in April, that same year. The body of St.

Richard was translated to Paris, and enshrined in the parish church of the Holy Innocents, where his feast is kept on the 30th of March, but at Pontoise on the 25th. The celebrated F. Gaguin has written the history of his martyrdom, with an account of several miracles wrought at his shrine. His head is still shown in that church; the rest of his relics are said to have been carried off by the English, when they were masters of Paris.

MARCH XXV.

THE ANNUNCIATION OF THE BLESSED VIRGIN MARY.

THIS great festival takes its name from the happy tidings brought by the angel Gabriel to the Blessed Virgin Mary, concerning the incarnation of the Son of G.o.d. It commemorates the most important emba.s.sy that was ever known: an emba.s.sy sent by the King of kings, performed by one of the chief princes of his heavenly court; directed, not to the kings or emperors of the earth, but to a poor, unknown, retired virgin, who, being endowed with the most angelic purity of soul and body, being withal perfectly humble and devoted to G.o.d, was greater in his eyes than all the sceptres in the world could make a universal monarch. Indeed G.o.d, by the choice which he is pleased to make of a poor virgin, for the accomplishment of the greatest of all mysteries and graces, clearly demonstrates that earthly diadems, dignities, and treasures are of no consideration with him; and that perfect humility and sanct.i.ty alone const.i.tute true greatness. G.o.d, who is almighty, can do all things by himself, without making use of the concurrence of creatures Nevertheless he vouchsafes, in his exterior works, {655} most frequently to use their co-operation. If he reveals his will and speaks to men, it is by the intervention of his prophets, and these he then enlightens by the ministry of angels. Many of the ancient patriarchs were honored by him with the most sublime commissions. By Moses he delivered his people from the Egyptian slavery, by him he gave them his law, and he appointed him mediator in his alliance with them. When the Son of G.o.d became man, he could have taken upon him our nature without the co-operation of any creature; but was pleased to be born of a woman. In the choice of her whom he raised to this most sublime of all dignities to which any pure creature could be exalted, he pitched upon her who, by the riches of his grace and virtues, was of all others the most holy and the most perfect.

The design of this emba.s.sy of the archangel is as extraordinary as the persons concerned in it. It is to give a Saviour to the world, a victim of propitiation to the sinner, a model to the just, a son to this Virgin, remaining still a virgin, and a new nature to the Son of G.o.d, the nature of man, capable of suffering pain and anguish in order to the satisfaction of G.o.d's justice for our transgressions. And the Son of G.o.d being to take a human body formed of her substance, the Holy Ghost, who, by a power all-divine, was to her in place of a spouse, was not content to render her body capable of giving life to a Man-G.o.d, but likewise enriched her soul with a fulness of grace, that there might be a sort of proportion between the cause and the effect, and she the better qualified to co-operate towards this mystery of sanct.i.ty.

The angel begins his address to her with _Hail! full of grace_.[1] This is not the first time that angels appeared to women. But we find not that they were ever treated with that respect which the angel Gabriel shows to Mary. Sarah and Agar were visited by these celestial spirits, but not with an honor like that wherewith the angel on this occasion addresses the Blessed Virgin, saying, _Hail! full of grace_. He considers her as the greatest object among creatures of G.o.d's favor, affection, and complacency. He admires in her those wonderful effects of the divine liberality, those magnificent gifts and graces, those exalted virtues, which have placed the very foundation of her spiritual edifice on the holy mountains,[2] in a degree of perfection surpa.s.sing that of all pure creatures. He admires that perfect grat.i.tude with which she always received G.o.d's grace, and her perfect fidelity in corresponding with it, and advancing in sanct.i.ty by the help thereof, with a solicitude answerable to her love and grat.i.tude for the preservation and increase of so inestimable a treasure. _Full of grace_. The first encomium which St. John gives us of the glory of the Word made flesh is, that he was _full of grace and truth_.[3] G.o.d forbid that we should say that Mary was full of grace in the same manner as her Son; for he is the very source and origin of it, _from whose fulness all_ the saints, Mary not excepted, _have received_[4] whatever degree they possess of grace and sanct.i.ty. St. Luke a.s.sures us also, that St. Stephen was full of grace and the Holy Ghost,[5] but it was a fulness in regard to a less capacity, and in relation to a lower function. Moreover, to St. Stephen and other saints, who have received large portions of heavenly grace, we may say, in those other words of the angel, _You have found favor with G.o.d_; but those very favors, though very great in themselves, were not to be compared with that which from all eternity was reserved for Mary.

G.o.d made the saints the object of his gratuitous election, and he qualified them with his graces to be the messengers of his Son, the preachers and witnesses of his gospel; but Mary, was his choice, and was furnished with his graces to bear the most ill.u.s.trious, {656} the most exalted t.i.tle of honor that heaven could bestow on a pure creature to conceive of her proper substance the divine Word made man. If then the grace of G.o.d so raises a person in worth and merit, that there is not any prince on earth who deserves to be compared with a soul that is dignified with the lowest degree of sanctifying grace; what shall we say or think of Mary, in whom the fulness of grace was only a preparation to her maternity? What shall we think of ourselves, (but in an opposite light,) who wilfully expose this greatest of all treasures on so many occasions to be lost, whereas we ought wilfully to forego and renounce all the advantages and pleasures of this world, rather than hazard the loss of the least degree of it, and be most fervent in our supplications to G.o.d for the gaining, preserving, and increasing so great a treasure: forasmuch as it is a pledge of G.o.d's love, a partic.i.p.ation of his Spirit, and a t.i.tle to the possession of his heavenly kingdom.

But who can be surprised at those inestimable treasures which G.o.d, on this occasion, with so liberal a hand, bestows on Mary, if he considers the purport of the following words of the angel to her: _The Lord is with thee_. He is with her in a manner more intimate, more perfect, and more divine, than he ever was or will be with any other creature. He is with her, not only by his essence, by his presence, by his power; for he is thus with all his creatures: He is with her, not only by his actual grace touching her heart and enlightening her understanding; he is thus many times with the sinner: He is with her, not only with his sanctifying grace, making her agreeable in his sight, and placing her in the number of his children; he is present in this manner with all the just: He is with her, not only by a special protection guiding her in his ways, and leading her securely to the term of salvation; this he does for the elect: but he is also with her by a substantial and corporeal presence, residing personally and really in her. In her, and of her substance, is this day formed his adorable body; in her he reposes for nine months, with his whole divinity and humanity. It is in this ineffable manner that he is with Mary, and with none but Mary. O glorious Virgin, thrice happy Mother, from this source and ocean of all grace what heavenly blessings in so long a s.p.a.ce of time must have flowed upon you! and what honors must be due to one so nearly allied to our great Creator! What intercession so prevalent as that of the _Mother of divine grace!_

The angel concludes his address with these words: _Blessed art thou among women_.[6] _Blessed_, as being chosen preferably to all of her s.e.x, to be the glorious instrument, in the hand of G.o.d, for removing the maledictions laid on mankind in punishment of their sins, and in communicating to them the source of all good. And on this account it was, that _all_ succeeding _generations_, as she foretold of herself, _should call her Blessed_;[7] regarding her as the centre in which all the blessings of the Old and New Testament are drawn together.

Though we are obliged to consider the eminent quality of Mother of G.o.d as the source of all other graces bestowed on the Blessed Virgin, it must yet be owned it is not the greatest, and that she was happier in loving Jesus Christ, than in having conceived him and brought him forth.

She is blessed among women and above the rest of creatures, not precisely on account of her maternity, but because she received a fulness of grace proportioned to the dignity to which she was chosen. So that, according to the remark of the holy fathers, she was happier for her sanct.i.ty than for her dignity: for her virtues, than for her privileges. Among her virtues, that of purity seems particularly deserving of notice on this solemnity, as the epistle for this festival {657} records that memorable prophecy of Isaias, _That a Virgin should conceive and bring forth a son_;[8] the most remarkable of all the signs G.o.d had promised the world for making known the accomplishment of the mystery of man's redemption. And, indeed, right reason seemed to require that she, who was to be the mother of G.o.d, should be of an integrity above reproach, and incapable of yielding to any solicitation: it was highly fit her virginity should be perfectly pure, and removed as far as possible from the least suspicion of blemish. For this reason, the moment G.o.d had chosen her to be his mother, he exacted from her the most authentic proofs of an inviolable attachment to purity. Thus, it is not in a crowd, or in idle conversation, but in a retreat, that the angel finds her. It is not from the distraction of diversions and entertainments that he calls her aside to deliver his message: no; she is alone in her house, with the door shut; "and," as St. Ambrose says, "he must be an angel that gets entrance there."[9] Hence, according to the same holy father, it was not the angel's appearance that gave her trouble, for he will not have it to be doubted but heavenly visions and a commerce with the blessed spirits had been familiar to her. But what alarmed her, he says, was the angel's appearing in human form, in the shape of a young man. What might add to her fright on the occasion, was his addressing her in the strain of praise, which kind of words flattery often puts in the mouths of ill-designing men. And how few, alas! are able to withstand such dangers? But Mary, guarded by her modesty, is in confusion at expressions of this sort, and dreads the least appearance of deluding flattery. Such high commendations make her cautious how she answers, till in silence she has more fully considered of the matter: _She revolved in her mind_, says St. Luke, _what manner of salutation this should be_.[10] Ah! what numbers of innocent souls have been corrupted for want of using the like precautions! Mary is retired, but how seldom now-a-days are young virgins content to stay at home! Mary is silent when commended, and answered not a word till she had well considered what she ought to say: but now it is to be feared that young women never think so little as when they are entertained with flattery.

Every soothing word is but too apt to slide from the ear to the heart; and who can tell what mult.i.tudes, by their unwary methods, suffer shipwreck of their modesty, and then of their purity. For how can this be long-lived after having lost all its guardians? No, it cannot be.

Unless a virgin be a.s.siduous in prayer and spiritual reading, modest in her dress, prudent and wary in her choice of company, and extremely careful in the government of her eyes and tongue when she happens to be in conversation with the other s.e.x, there is but too much reason to apprehend that either her heart is already betrayed, or in danger of being vanquished by the next a.s.sault of her spiritual enemy. A dread of, and a speedy flight from all dangerous occasions is the only security of virtue and innocence. Presumption wants no other tempter. Even Mary, though confirmed in grace, was only secure by this fear and distrust in herself.

A second cause why Mary was disturbed at the words of the angel was, because they contained her praises. Humble souls always tremble and sink with confusion in their own minds when they hear themselves commended; because they are deeply penetrated with a sense of their own weakness and insufficiency, and they consider contempt as their due. They know that the glory of all gifts belongs solely to G.o.d, and they justly fear lest the poison of praise should insinuate itself into their minds; being sensible how infinitely dangerous honors and flattery are to humility. Are {658} these our sentiments? Do we never speak of ourselves to our own advantage? Do we never artfully praise ourselves, or willingly lend an ear to what flatterers say to applaud us? Are we troubled when we hear ourselves praised? What gives trouble but to too many is, that men give them not what they take to be their right; and that their praises equal not the notion they have framed of their merits. The high eulogiums bestowed on Mary by the angel she answers no otherwise than by a profound silence, by a saintly trouble of mind, which, with a modest blush, appears in her countenance. The angel, to calm her disquiets, says to her: _Fear not, Mary, for thou hast found favor before G.o.d_. He then informs her that she is to conceive and bring forth a son whose name shall be Jesus, who shall be great, and the son of the Most High, and possessed of the throne of David, her ill.u.s.trious ancestor. Mary, who, according to St. Austin,[11] had consecrated her virginity to G.o.d by vow, is not at all weakened by the prospect of such a dignity, in her resolution of living a virgin: but, on the contrary, out of a just concern to know how she may comply with the will of G.o.d without prejudice to her vow, neither moved by curiosity, nor doubting of the miracle or its possibility, she inquires, _How shall this be_?

Nor does she give her consent till the heavenly messenger acquaints her that it is to be a work of the Holy Ghost, who, in making her fruitful, will not intrench in the least upon her virginal purity, but cause her to be a mother, still remaining, as she desires, a pure virgin.

Moreover, had not Mary been deep-rooted in humility, what impression must not these great promises have made in her heart, at a time especially when the first transports are so apt to overflow the soul on the sudden news of an unexpected glory. The world knows, from too frequent experience, how strongly the promise and expectation of new dignities raise the spirits, and alter the words, the looks, and the whole carriage of proud men. But Mary is still the same, or rather much more lowly and meek in spirit upon the accession of this unparalleled dignity. She sees no cause to pride herself in her virtues, graces, and privileges, knowing that the glory of all these are due only to the divine Author and Bestower of them. In submission, therefore, to G.o.d's will, without any further inquiries, she expresses her a.s.sent in these humble but powerful words: _Behold the handmaid of the Lord; be it done to me according to thy word_. What faith and confidence does her answer express! What profound humility and perfect obedience! She was saluted mother of G.o.d, yet uses no word of dignity, but styles herself nothing more than his handmaid, to be commanded and employed by him as he shall think fittest. The world, as heaven had decreed, was not to have a Saviour till she had given her consent to the angel's proposal; she gives it, and behold the power and efficacy of her submissive Fiat. That moment, the mystery of love and mercy promised to mankind four thousand years before, foretold by so many prophets, desired by so many saints, is wrought on earth. That moment, the Word of G.o.d is forever united to humanity: the soul of Jesus Christ, produced from nothing, begins to enjoy G.o.d, and to know all things past, present, and to come: that moment, G.o.d begins to have an adorer, who is infinite, and the world a mediator, who is omnipotent; and, to the working of this great mystery, Mary alone is chosen to co-operate by her free a.s.sent. The prophets represent the earth as moved out of its place, and the mountains as melting away before the very countenance of G.o.d looking down upon the world. Now that he descends in person, who would not expect that the whole heavens should be moved? But another kind of appearance best suited his coming on this occasion, which was with {659} the view of curing our pride by his wonderful humiliations, and thereby repair the injury the G.o.dhead had suffered from our unjust usurpation; and not to show forth his grandeur, and display his all-glorious majesty. How far are the ways of G.o.d above those of men! how greatly does divine wisdom differ from human folly! how does every circ.u.mstance in this mystery confound the pride, the pomp, and the vain t.i.tles of worldly grandeur, and recommend to us the love of silence and sincere humility! Shall the disciples of Christ have other sentiments?

But what tongue can express the inward feelings and affections which then filled the glowing heart of the most pure Mother of G.o.d? What light shone in her understanding to penetrate the mysteries and the excess of the unfathomed goodness of G.o.d! what ardors of holy love inflamed her will! what jubilee filled her soul! Let men redeemed exult and praise, returning to G.o.d their best homages of adoration, thanksgiving, and love. It is for this duty that the church has appointed this present festival, which we ought chiefly to consecrate to the contemplation of this adorable mystery with hymns of love, praise, and thanksgiving. It was the hope and comfort of all the ancient saints, and the great object of all their earnest prayers, tears, and sighs. The prophets had a view to it in all their predictions, this being the princ.i.p.al point in all the wonderful revelations of G.o.d made to his church since the fall of Adam in Paradise, whom he immediately comforted with a promise and glimpse of this glorious mercy. Every ordinance in the law which he gave the Jews was typical, and had either an immediate, or at least an indirect relation to Christ, and our redemption by him. Among the numberless religious rites and sacrifices which were prescribed them, there was not one which did not in some manner represent or allude to this mystery. How high an idea ought this circ.u.mstance to give us of its incomprehensible greatness, which its nature and wonderful effects and fruits must enhance beyond the power of words! We are lost in astonishment when we contemplate this prodigy of omnipotence, and infinite wisdom and mercy, and adore it in raptures and silence.

Gerson cries out on this mystery: "What ought every heart to say or think! every religious, every loving and faithful heart? It ought to rejoice exceedingly in this singular comfort, and to salute you with Gabriel: _O blessed among women_. On this day is accomplished the great desire of the holy ancient patriarchs and prophets, who often languished to hasten it, in their sighs, prayers, and writings, crying out aloud to _the desire of the eternal hills_. On this day is the Saviour of mankind, true G.o.d and man, conceived in the womb of Mary. This day our Lady received a name more sublime than can be understood, and the most n.o.ble of all names possible after that of her Son, by which she is called the Mother of G.o.d. On this day the greatest of miracles is wrought. Hear the wonders of love and mercy on this festival: G.o.d is made man; and man, in the divine person, G.o.d: he that is immortal is become mortal, and the Eternal is born in time. A virgin is a mother, a woman the mother of G.o.d; a creature has conceived her Creator!" St.

Peter Chrysologus expresses the fruits of this mystery as follows: "One virgin so receives and contains G.o.d in the lodging of her breast as to procure peace for the earth, glory for heaven, salvation for the lost, life for the dead, an alliance of those on earth with the blessed in heaven, and the commerce of G.o.d with the flesh."[12]

From the example of the Virgin Mary in this mystery, how ardent a love ought we to conceive of purity and humility! According to St. Gregory of Nyssa, and St. Jerom,[13] she would rather be the spouse of G.o.d in spirit, by {660} spotless virginity, than his mother in the flesh; and so acceptable was this her disposition to G.o.d, that she deserved immediately to hear, that she should bring forth the Son of the Most High, still remaining a most pure virgin: nor would G.o.d have otherwise raised her to this astonishing honor. The Holy Ghost is invited by purity to dwell in souls, but is chased away by the filth of the contrary vice. The dreadful havoc which it now-a-days makes among Christian souls, calls for torrents of tears, and is the source of the infidelity and universal desolation which spreads on every side.

Humility is the foundation of a spiritual life. By it Mary was prepared for the extraordinary graces, and all virtues with which she was enriched, and for the eminent dignity of Mother of G.o.d.

St. Austin says, that according to an ancient tradition, this mystery was completed on the 25th of March.[14] Both eastern and western churches celebrate it on this day, and have done so at least ever since the fifth century. This festival is mentioned by pope Gelasius I., in 492. The council of Constantinople, in 692, orders the missa praesanctificatorum, as on Good-Friday, to be said on all days in Lent, except Sat.u.r.days, Sundays, and the feast of the Annunciation.[15] The tenth council of Toledo, in 656, calls this solemnity, The festival of the Mother of G.o.d,[16] by way of excellence. To praise the divine goodness for this incomprehensible mystery of the incarnation, Urban II., in the council of Clermont, in 1095, ordered the bell to be rung every day for the triple Angelical Salutation, called Angelus Domini, at morning, noon, and night. Which practice of devotion several popes have recommended by indulgences; as John XXII., Calixtus III., Paul III., Alexander VII., and Clement X. The late Benedict XIII. has augmented them to those who at the aforesaid hours shall devoutly recite this prayer kneeling.

Footnotes: 1. Luke i. 28.

2. Ps. lx.x.xvi.

3. John 1. 14.

4. Ibid. 16.

5. Acts iv. 8.

6. Luke i. 22.

7. Ibid. 48.

8. Isai. vii. 14.

9. O hospitium solis angelis pervium: S. Amb. in Luc.

10. Luke i. 29.

11. Quid profecto non diceret nisi se virginem ante vovisset. L. de Virg. c. 4, t. 6, p. 343.

12. Serm. 146.

13. St. Greg. Nyss. Tr. de Nativ.

14. L. 4. de Trin. c. 5.

15. See Thomasin des Fetes, p. 229.

16. Festum Sanctae Virginis Genitricis dies, festivitas matris--nam quod festum est matris nisi incarnatio Verbi? Conc. Folet X.

ST. CAMMIN, ABBOT.

AMONG the most celebrated saints of Ireland, published by Usher, is placed St. Cammin, who in his youth retired from the noise of the world into the island of Irish-Kealtair, in the lake of Derg-Derch, or Dergid, in the confines of Th.o.m.ond and Galway. Here several disciples resorting to him, he built a monastery, which, out of veneration for his extraordinary sanct.i.ty, was long very famous among the Irish. The church of that place still retains, from him, the name of Tempul-Cammin. His happy death is placed in the Inis-Fallen annals, about the year 653. See Usher's Antiqu. p. 503.

{661}

MARCH XXVI.

ST. LUDGER, BISHOP OF MUNSTER,

APOSTLE OF SAXONY.

From his life, written by Altfrid, one of his successors, and another compiled by a monk of Werden, about sixty years after the death of St.

Ludger, of inferior authority to the former, both extant in Mabillon, Act. Bened. t. 4, p. 489: also a third life in Surius and the Bollandists, written by the monks of Werden perhaps twenty years after the latter. See Hist. Litter. Fr. t. 5, p. 660.

A.D. 809.

ST. LUDGER was born in Friseland, about the year 743. His father, who was a n.o.bleman of the first rank in that country, at the child's own request, committed him very young to the care of St. Gregory, the disciple of St. Boniface, and his successor in the government of the see of Utrecht. Ludger had the happiness to have seen that holy martyr, and received from him strong impressions of virtue. Gregory educated him in his monastery, and admiring his progress in learning and piety, gave him the clerical tonsure. Ludger, desirous of further improvement, pa.s.sed over into England, and spent four years and a half under Alcuin, who was rector of a famous school at York. He was careful to employ his whole time in the exercises of piety, and the study of the holy scriptures and fathers. In 773 he returned home, and St. Gregory dying in 776, his successor, Alberic, compelled our saint to receive the holy order of priesthood, and employed him for several years in preaching the word of G.o.d in Friseland, where he converted great numbers, both among the pagans and vicious Christians, founded several monasteries, and built many churches. This was the state of affairs, when the pagan Saxons, ravaging the country, obliged him to leave Friseland. Whereupon he travelled to Rome, to consult pope Adrian II. what course to take, and what he thought G.o.d required of him. He then retired for three years and a half to Mount Ca.s.sino, where he wore the habit of the Order, and conformed to the practice of the rule during his stay, but made no religious vows. In 787, Charlemagne overcame the Saxons and conquered Friseland, and the coast of the Germanic ocean as far as Denmark. Ludger hearing that by this revolution the mission was again opened, returned into east Friseland, where he converted the Saxons to the faith; as he also did the province of Sudergou, now called Westphalia. He founded the monastery of Werden,[1] in the county of La Mark, twenty-nine miles from Cologne. His old master Alcuin being come into France, made his merit known to the emperor Charlemagne. In 802, Hildebald, archbishop of Cologne, not regarding his strenuous resistance, ordained him bishop of Mimigardeford, (or ford of the river Mimigard,) a city which afterwards changed this name for that of Munster, from the great monastery of regular canons which St. Ludger built there, to serve for his cathedral.

He joined to his diocese five cantons of Friseland, which he had converted, and also founded the monastery of Helmstad, afterwards called Lodger-Clooster, or Ludger's cloister, in the duchy of Brunswick.

He was very learned in the holy scriptures, and read daily lectures thereon to his disciples. He fasted and watched much, and always wore a hair shirt, but secretly, se that no one knew of it till a little before his death. {662} He ate some flesh at certain times, chiefly to conform to others, but always observing a strict temperance. When invited to any entertainment, his discourse the whole time was on religious subjects, and he withdrew immediately after. To the poor he was affable and courteous, but firm and resolute to the proud rich. He exerted an episcopal vigor against impenitent sinners, and refused all manner of presents from an incestuous lady, and at length excommunicated her.

Except what was absolutely necessary for his subsistence, he employed the revenues of his own estate, and those of his bishopric, in charities. He was accused to the emperor Charlemagne, among other things, of wasting his income, and neglecting the embellishment of churches within his jurisdiction. And this prince, who loved to see churches magnificent, giving ear to the information, ordered him to appear at court. The morning after his arrival, the emperor's chamberlain brought him word that his attendance was required. The saint, being then at his prayers, told the officer that he would follow him as soon as he had finished them. He was sent for three several times before he was ready, which the courtiers represented as a contempt of his majesty; and the emperor, with some emotion, asked him why he had made him wait so long, though he had sent for him so often. The bishop answered, that though he had the most profound respect for his majesty, yet G.o.d was infinitely above him; that while we are occupied with him, it is our duty to forget every thing else; and that in this he judged he had rather obeyed than neglected his majesty's orders, who, when he was chosen bishop, had recommended to him ever to prefer the service of G.o.d to that of men. This answer made such an impression on the emperor, in favor of the saint, that he looked upon it as a complete justification of his conduct as to every particular that had been laid to his charge: he accordingly dismissed him with honor, and disgraced his accusers. The saint took this liberty with a religious prince, that he might condemn the sloth of many who suffer distractions or earthly trifles to interrupt their commerce with G.o.d; but they who leave prayer for necessary works of charity or obedience, find G.o.d still in the exercises of those virtues. St. Ludger required so devout an attention at divine service, that being at prayers one night with his clergy, and one of them stooping down to mend the fire and hinder it from smoking, the saint after prayer severely rebuked him for it, and inflicted on him a penance for some days. St. Ludger was favored with the gift of miracles and prophecy. He foretold the invasions of the Normans from Denmark and Norway, and what ravages they would make in the French empire, and this at a time when there was not the least apprehension of any such thing.

His great zeal inclined him to go and preach the faith to these northern nations, but the king would not allow of it. His last sickness, though violent did not hinder him from continuing his functions to the very last day of his life, which was Pa.s.sion-Sunday, on which day he preached very early in the morning, said ma.s.s towards nine, and preached again before night, foretelling withal to those that were about him, that he should die the following night; and fixing upon a place in his monastery of Werden where he chose to be interred. He died accordingly on the 26th of March, at midnight. His relics are still kept at Werden. Joseph, an Englishman, a disciple of Alcuin, whom he attended into France, wrote, in sixteen verses, an eulogium of St. Ludger, published by Vossius[2]

and Mabillon, as a specimen of good poetry for that age.

Nothing so much scandalizes the very infidels, or shows the decay of piety, and loss of all sense of religion among Christians, as their disrespectful {663} behavior in the house of G.o.d and at the time of prayer. An awful, strict silence, the most profound exterior respect, and penetrating inward devotion of heart, must essentially accompany our homages when we present them before the throne of G.o.d, in whose presence the highest seraphims annihilate themselves. This silence we must observe not only with our tongues, but also with our bodies and all our limbs, both out of respect to the presence of G.o.d and his altar, and also not to give the least occasion of distraction to others. Prayer is an action so sublime and supernatural, that the church in her canonical hours teaches us to begin it by a fervent pet.i.tion of grace to perform it well. What an insolence and mockery is it to join with this pet.i.tion an open disrespect and a neglect of all necessary precautions against distractions! We ought never to appear before G.o.d, to tender him our homages or supplications, without trembling, and without being deaf to all creatures, and shutting all our senses to every object that can distract our minds from G.o.d. In the life of F. Simon Gourdan, a regular canon of St. Victor's at Paris, who died in the odor of sanct.i.ty, in the year 1729, the eighty-fifth of his age, it is related that king Louis XIV. came to see him, and to recommend himself to his prayers. The servant of G.o.d made him wait till he had finished his thanksgiving after ma.s.s, which edified that great prince, who said, "he does well; for he is employed in attending on a much greater king." Though St. Francis of Sales on the like occasions chose rather to forego or defer his own private devotions, than not to be ready immediately to wait on others, in order to give them all the spiritual advice they desired; yet at prayer at least he and all truly religious persons seemed in some degree to rival the heavenly spirits in their awe and reverence. Silence at that holy time, or place, has always been esteemed a thing so sacred, that when the temple of Solomon was building, G.o.d commanded that there should not be heard so much as the sound of a hamster, or any other instrument. Even when we come from conversing with G.o.d, we ought to appear all penetrated with the divine presence, and rather as angels than men. Sanct.i.ty, modesty, and the marks of a heavenly spirit, ought to shine in our exterior, and to inspire others by our very sight with religious awe and devotion.