THE ILLUMINATOR. MANCHESTER, SATURDAY, MARCH 2, 1850. THE CATHOLIC CHURCH. Nothing can be more certain than this: that a person's being educated in this or that religion, is not a solid motive for his continuing in it. Because whoever acts upon a solid motive, acts prudently; and so if education were a solid motive for any man's continuing in this or that religion, the greatest part of the world, as Pagans, Jews, Mahometans, Socinians, Quakers, and, in a word, all heretics and schismatics brought up in their respective ways, would act prudently in continuing their whole lives in a state of eternal damnation. For all these have education to plead for them, and may say, I have received my religion from my parents, who ventured their souls upon that bottom: therefore I ought to sit down satisfied with it, and not be running about in search of I know not what. But this is as irrational as if any one should argue thus: I have got the leprosy or the king's evil of my parents, therefore I ought to rest content with it, and not give myself the trouble of seeking after remedies for my cure. But some may ask-Is it not rational to say I have been brought up in the true faith, therefore I ought to persevere in it ? We reply, it cannot be doubted, but that he ought to have some better motive than that of education to convince him that the faith in which he has been educated is the true one. For if he has little or nothing more to say for his religion than that he has been educated in it, this is so weak a foundation to build upon, that the very first violent storm of persecution may suffice to make him stagger in his faith, and incline him to believe that his education has been his misfortune rather than a blessing, and that the best religion is that in which there is some prospect of gain and no danger of losing; because good sense alone will tell him that education is of itself no argument either for or against the truth. And if at the same time he be ignorant of the true and solid grounds of his religion, he will be strongly tempted to choose that in which his temporal interest will be best secured. However, we find by experience, that the generality of mankind take up their religion just according to their education; and it is very certain, that if we ourselves had been brought up either Socinians or Quakers, we might have been as zealous in that way, as the most zealous amongst them. There can be no doubt of it. And therefore we have reason to bless God for not having permitted us to be of that number. For since Christ has positively pronounced that "he who believeth not, shall be condemned,” (Mark xvi. 16,) we may easily infer what fate would have attended us in case we had been brought up Socinians or Quakers, and continued so to the end of our lives. For we do not find that Christ made any exception in favour of the case of education; which therefore will not excuse any of those who, being come to the perfect use of reason, and rendered capable of examining the true grounds of revealed religion, choose to go on blindfold in their errors, rather than give themselves the trouble of a diligent inquiry into the truth. An objection here presents itself. Many persons say"There are numbers who appear very solicitous and sincere in their search after the truth, and profess a readiness to embrace it, if they were convinced of their being in a wrong way; yet, for all that, they never make a discovery of the hidden treasure they seek after." But, it may be asked-Is their desire to find the truth as hearty and sincere as what we usually observe in those who are in search of some valuable worldly treasure? Have they no interest at heart, inconsistent with that of embracing the truth? Are they ready to imitate the courageous virtue of Tobias, who, when all flocked to the golden calves set up by Jeroboam, separated himself from the communion of his fellow citizens, and went up alone to the Temple at Jerusalem to make his offerings there to God, according to the law of Moses? (Tob. 1. 5, 6.) Where these marks of a true zeal appear, it cannot be questioned but the heart is sincere. But as long as persons, though dissatisfied in their minds, go-on in their accustomed conformity to the religion which is most fashionable, and are afraid either to read proper books or apply themselves to proper persons for their full instruction, we may say of them, without the least danger of rash judgment, that the golden calves of liberty and interest have the prevailing power over their hearts, notwithstanding the show they make, from time to time, of some inclinations towards the truth, which they are but too apt to mistake for sincere desires; and so flatter themselves into a persuasion that if they be in a wrong way, it is their misfortune, but not their fault, because they know no better: whereas if they called their own hearts to an impartial account, they would find that the love of ease, the solicitudes of this life, the fear of incurring the censure or displeasure of friends, or of falling under the sneers of the bigot or the blasphemer, are the real obstacles to their finding and embracing the truth. For it has been found unquestionably true, both from the nature of the thing, and from long experience, that whoever has any interest nearer to his heart than that of saving his soul, will upon all occasions, when either the one or the other must be sacrificed, strike in with that religion, whether right or wrong, which suits best with his temporal interest. It may be said by some-" We find at least that interest and truth are not utterly irreconcilable, but that a man may consult his temporal interest without betraying his conscience." That is very true: indeed it would be madness to deny it; for otherwise a man would be damned for professing the true religion in a country where it has the law on its side. What we therefore assert is this: that no man ought to conform to any religion, or choose it, merely because it has the law on its side. That is to say, that neither interest nor education, but barely the force of truth, ought to be consulted by him as a motive to determine him in the choice of the religion of which he intends to become a member-in which he purposes to live and die: that therefore he must not consider whether the Church of which he either is, or intends to be, a member, be the prevailing Church of the country in which he lives, or in which he has been born: nor whether it be most favourable to his liberty and ease: nor, finally, whether it be the Church in which he is most likely to make his fortune; but his whole examination ought to be of this one single point, whether it has all the necessary and essential marks of the true Church of Christ, in which alone salvation is to be found, as we have already fully proved. The sincere inquirer will say, "This is as sure and easy a method to direct us to the true Church, as a pillar set up on purpose to shew the road to any place, is to direct travellers to find their way to it. I therefore desire you to let me know what those marks are." Our answer is-We presume you stand in no need to be convinced that the way in which you are is preferable to that of Jews, Turks, Pagans, Deists, Socinians, Quakers, and such others, who cannot even stile themselves Christians. "Oh! dear, no; Mr. Editor - replies the sincere inquirer-the point in which I desire to be satisfied, lies in a much narrower compass, and only regards the Church în communion with the Roman See on the one hand, and the Anglican Church on the other. For since all the Reformed Churches ground their separation from the Church in communion with Rome upon the same specious pretence, viz. the supposed gross errors and unwarrantable practices of that Church, if you can fully convince me that all the marks of the true Church of Christ belong so wholly and solely to the Church in communion with the See of Rome, that they cannot, with any appearance of truth, be appropriated to the Anglican Church, nor by consequence to any other of the Reformed Churches, as being all upon the same bottom, I shall then venture to maintain boldly, that I ought, in spite of the prejudices of my education, to conform to the rules of that Church (the Catholic) - and that it is not education nor interest that keeps Catholics in their religion, but the clear evidence and invincible force of truth that keep them constant and faithful. The reason is obvious, because a man must be either destitute of common-sense, or void of all concern for his soul's salvation, if he does not choose, preferably to any other, the communion of that Church which alone has all the marks of its being the true Church of Christ on its side. For where is true faith to be found, but in the true Church? And how is the true Church to be discovered but by the marks which distinguish her from all other Churches?" Sincere inquirer, you are quite right; your reasoning is unanswerable. Indeed! if true faith is not to be found in the true Church, we must give the lie first to St. Paul, who calls it "the pillar and ground of the truth ;" secondly, to the Creed, which declares the Church of Christ to be holy-and the communion of Saints." And, thirdly, to Jesus Christ himself, who has solemnly promised that "the gates of Hell shall not prevail against it." (Matt. xvi. 18.) That "the Spirit of Truth shall guide it into all truth." (John xvi. 13.) And that "he will be with it always, even unto the end of the world.” (Matt. xxviii. 20.) This, then, is the Church after which we are bound to seek, to wit, the true Church of Christ. And since there is no other way possible to succeed in this inquiry, than by a diligent examination of the necessary and essential marks by which this Church may be distinguished from all others, the whole issue of the controversy between us and Protestants relating to this subject depends upon the decision of this question, to wit, on what side these marks appear? That is, whether on the Catholic or Protestant side? If any of the Protestant Churches (as for example the Anglican Church, which, according to your proposal, we shall single out for brevity's sake, and to avoid confusion), if, we say, the Reformed Anglican Church can effectually prove that she has on her side the necessary and essential marks of that Apostolical Church which Christ established upon earth, and to which he made the promises of perpetual Church of Christ. But if, on the contrary, we make it assistance, we shall then own her to be a part of the true appear manifestly that they belong entirely to the Church in communion with the See of Rome, exclusively of all the that she is engaged in an impudent, a defenceless, and a Reformed Churches, then the Anglican Church must own rebellious cause, and can have no title to the promises, until she returns to her old Mother-Church, of which she formed a part for the space of no less than nine hundred | years. | It is this we shall now endeavour to make out. But because the clearing of this matter has a great connexion with the history, both of the first establishment of Christianity in this island, and in Ireland, on the one hand, and be necessary to bring you thoroughly acquainted with the of the pretended English Reformation on the other, it will most material facts and circumstances relating to the one as well as to the other. And indeed there needs nothing more than a plain and impartial view of them, to render irst, whether the conversion or reformation of England was you, sincere inquirer, capable of forming a solid judgment, properly the work of God, for He could not be the author of both; and secondly, whether the essential external marks of the true Church of Christ, to wit, her perpetual visibility, her uninterrupted succession of bishops and pastors in the same communion from the Apostles down to this time, and her Catholicity or Universality both of time and of place, are applicable to the Reformed Church of of Rome; that is, whether they be on the Protestant or England, or to the Churches in communion with the See Catholic side. We know that many of our readers, both Catholics and Protestants, are lovers of history; and therefore since the condusive to your forming a true judgment of the two historical account which we promise to give you will be so important points mentioned by us, we earnestly call upon you to read with the greatest attention, and to allow our arguments to make a proper and lasting impression upon your minds. CORRESPONDENCE. TO THE EDITOR OF THE MANCHESTER ILLUMINATOR. Sir,-Attracted by a placard which lately appeared on the walls along the thoroughfares of this busy town, I repaired to the last meeting of the Trish Society in Hanglancholy pleasure to the vernacular tones that cheered my ing Ditch, expecting, of course, to listen again with me. happy boyhood in my Irish mountain home; but I was sadly disappointed; not one individual on the platform, sentence of the Irish language. chairman, secretary, or speaker, could repeat a single Now, Mr. Editor, what would be your opinion of the sincerity of a physician prescribing a dose for his patient, ignorant ? And such was there the position of the Lord of the elements or composition of which he was totally Bishop of Manchester, of the redoubtable Hugh Stowell, A. M. (of course), and of the whole of that learned (?) junta, the Manchester Irish Society. Well, of all the volent English, this farce of Irish Bibles for the Irish is glaring, canting impositions practised on the truly bene. unquestionably the most impudent. These ranting biblicals. II. TO PARSON STOWELL. loudly affirm that "the Bible, the Bible, and nothing but the Bible," is essential to salvation, and yet I would venture a bet of a week's wages that, if the Annals of the Four Masters was divided and numbered into chapters and verses, these sapient lights of the world would not know it Sir, We Catholics have been frequently called upon by from an Irish Bible-so much for the wisdom of our modern our adversaries, to read those descriptions which are given doctors of divinity. But to make the hollowness of this by their writers of our religious principles and practices. "dodge" more evident, I emphatically challenge the whole And if we refuse, for the most part, to take any notice of clique to disprove any of the following assertions, which these publications, we are very virulently attacked, and set any man who knows Ireland and the Irish as well as I do, down as an ignorant and a priest-ridden people. All this will at once admit to be true. First no person since the time the scolding party seem to forget, that they continadays of Elizabeth ever learned the Irish except through the ally labour to prevent their people from reading Catholic medium of the English tongue, and, consequently, never books, and that they themselves are indeed guilty of the turned to an Irish Bible for information when they could get very practice which they malignantly bring as a charge an English one. Secondly: no person ever drew their notions against us. Well but some of us do read Protestant books of religion from an Irish Bible. Thirdly: the Irish of controversy,-No Popery Tracts, &c., and with what Bible is written in what an English critic would call the result? We invariably find that Providence has so perJohnsonian, or rather, Spenserian style, a stiff affectation mitted things to come to pass, that there never was a book of high-sounding and obsolete words called "Croidhe | written against the Catholic Church,-its faith, its doctrines, Ghaelic" which few modern Irish speakers are now ac its worship, its rites, and ceremonies, if we even select the quainted with. Fourthly: it is well known that the apos- most violent compositions, in which proofs are not to be tate Friar Duffy, who translated the Bible for Bishop found, and sometimes in great abundance, of the Divinity Bedel (who knew nothing of the Irish language), was of the Catholic Church, to malign which those books were not trustworthy in any matter;-has it, then, been ever composed. So true is this, that an additional proof has examined or corrected? Fifthly: the patrons of the Irish been given even by yourself, in your fourteen reasons, &c., Bible-reading in Ireland are invariably bigoted, unchari and in your puzzlers. Last week we dispatched puzzle 1, table parsons of the M'Neile and Stowell school, and alike -we now proceed to No. 2. unpopular; whilst the under teachers are always persons expelled for immorality from the Catholic Church. This will be best illustrated by the following simple narrative of what came under my own observation when I was a young man, and as far as I can learn, the system is still the same in Ireland. Terry Dolan was the crack wit and the best tailor in Ballybog; none could more gracefully recite the lay of "The Chase," or "The Black Hound," in Ossian's own dialect, or sing with truer pathos the strains of Carolan or Blind Courtney, or the originals of Moore's Irish melodies. Terry rambled away a journeyman in other parts for years, and returned, blessed or cursed, with a wife; but somehow or other, Terry could never satisfy Father John of the legality of his marriage. Still Terry and his woman lived together I believe in Manchester you call it "living tally;" but, however a "tally wife" may be countenanced here by her neighbours, or left unheeded by the less vigilant shepherds of the flock, in Ballybog there was no resting place for the soles of poor Terry's feet. He lost his customers, except a few Orangemen in the neighbourhood, who, through sheer spite to Father John, gave him their work and a cabin to live in. About eight miles from Ballybog lived Parson Williams, who "done a good business" in the proselytizing way, and of course a great patron of Irish teachers. Poor Terry enlisted in his corps, and thus became entitled to a salary of £7 per annum, in four quar. terly payments, on condition that he should always have at least ten scholars; and to ascertain this fact, Parson Williams employed two inspectors, who came at stated times to visit the schools. Now Terry was very obliging in mending a sleeve, in stitching a rent, or darning a hole. There were several youngsters as well as myself, who often sought Terry's cabin to hear his Irish songs and legends. We could all read Dr. Keating's History, Annals of the Four Masters, and such other current Irish works, and we always came to form poor Terry's school when the inspectors came. And such an examination! I remember my arch cousin Ned Flinn on one occasion, with the gravity of a new made Methodist, palming a solemn recitation of PLERAKA NA ROURKACH on these edified inspectors for the beginning of the Gospel of St. John. They knew nothing to the contrary, they knew nothing of the Irish language, but they officiated as tithe proctors to Parson Williams, at a salary of £30 per annum, £20 of which was paid to them as inspectors of Irish teachers out of the funds collected by such barefaced humbugging as took place three weeks ago in Hanging Ditch.-Yours truly, Hulme, February 27th, 1850. BARNY FLINN. Saints that the But a saint is Puzzle II.-" You say you call upon the Saints may call upon Christ to hear you. finite, can only be in one place at a time. How then, can the saint hear you? You might as well call on the Great Mogul, or the Emperor of China, to listen to your cry." And you call yourself a Christian do you? and you also pretend that you are a Christian minister, do you? And will you persevere in maintaining your pretensions, and at the same time write such miserable anti-christian sophistry as this? If, sir, you will take a copy of your anthorized version of the Bible you will find the following:: "Likewise I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”— (St. Luke xv. 10.) An infidel looking at this passage, and then at your 2nd puzzle, borrowing your own words will argue thus: "You, parson Stowell, admit that the saints, and consequently the angels, for you place them on a footing of equality, are finite, and can only be in one place at a time. How then can the angels or the saints, I will not say hear their votaries,-but how can they see what passes in every part of the world whenever there is a conversion made amongst sinners, as this part of the New Testameut broadly asserts? It is impossible; it is absurd to suppose it. It is your duty then not to remain contented with an attack on Popery, but to give up this book and Christianity which it defends. For if the saints and angels cannot HEAR, on account of the distance,-neither can they SEE, and for the same reason. Therefore the New Testament contains a falsehood, and in supposing that possible, which is not so, loses all claim to divinity, and ought to be laid aside as unworthy of further notice." Yon pause, Mr. Stowell,-you are shocked! And why? You cry out,-blasphemy! And wherefore? If your argument is good against us, his is better against you. From the beginning of the Reformation to this very time, Protestants of the Anglican Church have invariably made use of Catholic weapons to put down or silence, either dissent or infidelity; but whenever they attempt an attack against us they are invariably obliged, to use those arguments, such as they are, which dissenters use to justify their dissent, or infidels use to justify their discarding the whole of Revealed religion. This is but natural; for Tertullian observed, more than 1600 years ago, that “what was lawful for Marcion was lawful for the Marcionites ; and what was lawful for Valentinian, was also lawful for the Valentinians."-You see then you have gained nothing by your No Popery zeal, but a defeat,-a miserable defeat. In attempting to impugn the doctrine of the Invocation of Saints, you have given Revelation itself a mortal stab,and thus blindly led on by a desire to render us ridiculous, and anxious too to misrepresent our holy practices, you have furnished the impious and the blasphemer with weapons to assist him in his foolish and wicked attempt to dethrone Christ,-to proclaim him a false prophet,-to falsify his predictions;-and by showing him a way to prove that the Bible stands in opposition to facts, you strengthen him in his impiety, and furnish him with ample means to labour to the utmost of his power, for the total annihilation of our common Christianity! And you call this Bible Christianity! And you call this Protestantism, do you? Protestantism indeed it is, there is no mistake about that. The infidel is a more consistent man than you, -for he works out the principle of Protestantism to its legitimate length; unlike you, he does not permit himself, by a golden link, to be detained at the "Half-way house." He cannot believe all, therefore he will believe none; he plainly admits that Protestantism is the device of man, and that therefore it cannot satisfy that ardent desire which he feels for the acquiring of that peace of mind which, like a precious pearl is above all price. But he candidly admits, notwithstanding, that if there be any revelation, -if there be any true religion on earth,-in other words,-if God has spoken, the Catholic Religion alone is the true Religion, for it alone is worthy of a God: all other reli gions impress the candid inquirer with the spuriousness of their origin, and by their continuing only for a time and then disappearing, convince the minds of sincerely honest and candid men, that they are the mere products of very foolish and very wicked individuals: he feels the more impressed with this belief from the fact, that instead of being called after Christ, by whom they pretend their religions were founded, the professors of each of those religious systems, or denominations, call themselves after the name of the man who was its founder. Thus one is an Arian-from Arius; another a Lutheran-from Luther; a third a Calvinist-from Calvin; a fourth a Socinian-from Socinus; a fifth a Wesleyan-from Wesley; and so on. Not so the Catholic Christian: he is a Christian, because Christ is the Divine Founder of his religion; and he is a Catholic, because his religion is universal, both as to time and as to place. She is Catholic as to time, because she has continued in every age from the apostolic times; and she is Catholic as to place, because she is, and always was from the beginning, widely diffused, and as co extensive as the limits of Christendom. Thus do men who have even given up religion, argue; and they reason justly. What. a pity it is that such men should be infidels! But who made them so? We unhesitatingly assert that you, and those who have acted as you have done, are the cause why many have apostatized from Christianity. This ought to open your eyes, and make you see the folly of your past course: your labours in our regard were worse than useless, for instead of making perverts from us, you have unwit. tingly been adding to our numbers. Yes, we say unwit tingly, for it was your rampant, intolerant, and bullying bigotry that made them first pause, and then examine; and the result of their examination was the discovery of truth, an acknowledgement of the discovery, a submission to the guides of God's own appointment,-docility in believing,-humility in submitting,-and fidelity in practising. They enjoyed for the first time, true felicity, a certain foretaste of the celestial delights, which no man can give or take away. Ah! Sir, if you be wise you will, while time is afforded you, reflect seriously upon your past career as a public man; for as sure as Christianity is a divine work, so sure will it happen that your account in another world will be an awful one, unless you retract the calumnies you have uttered against Catholicity.— I remain, yours, &c. &c. Manchester, March 2nd, 1850. THE EDITOR. Indolence is a stream which flows slowly on, but yet undermines the foundation of every virtue. Envious people are very miserable, because the happiness of others torments them as much as their own misery. POETRY. Sacred Poetry of St. Alphonsus Liguori. TO JESUS IN THE SACRAMENT OF THE ALTAR. The Saviour from the world must part- But can He leave the souls he loved Ne'er, ne'er to see His face again, Till in a world of love and bliss, Oh, no-his ardent, boundless love, How could a soul that fixed on Him Her ev'ry wish-her ev'ry thoughtSeek thro' a world so cold and dim, Nor ever find the spouse she sought? For ever near us He remains, That all who seek Him soon may find; There, breathing love's intensest fires, And thou, my soul! essay to tell From that recess what shafts of flame The heav'nly archer wings so well How keen their smart-how sure their aim. Yes, ev'n though to this shrine you go, With hearts that with no ardour burn, Trust me, you'll find these hearts shall glow All fire, all love, at your return. But oh! what joys 'tis yours to prove, Blest souls! that to his arms repair Oh! grant when closes life's short scene, But be for ever near in life, Nor other boon, O Lord! I crave; Assist me in my last great strife, And light my path-way to the grave! Notices to Readers and Correspondents. J. R. is informed that the particulars of Condell's defeat by Mr. Cleary, on last Tuesday night, at Ashton-under-Lyne, with a report of the lecture subsequently given by Mr. C., will appear next week. AGENTS. Manchester-Mr. A. Heywood, Oldham street. Ashton-under-Lyne-Mr. Kerrison. Bolton-Mr. James Mather, Derby-street. Stalybridge-Mr. Ridle; Mr. Harrop. Printed and Published by EDWARD STAVELEY, at No. 183. Great Jackson-street, Hulme, in the borough of Manchester.-Saturday, March 2, 1850. SAINT ELIZABETH, QUEEN OF PORTUGAL. (Continued from our last.) PRICE ONE PENNY TRUTH. ST. IGNATIUS, BISHOP OF ANTIOCH, M. A.D. 107. (Continued from our last.) I desire the bread of God, which is the flesh of Christ, and for drink, his blood, which is incorruptible charity. I desire to live no longer according to men; and this will be if you are willing. Be then willing, that you may be accepted by God. Pray for me that I may possess God. If I shall suffer, ye have loved me: If I shall be rejected, ye have hated me. Remember in your prayers the church of Syria, which now enjoys God for its shepherd instead of me. I am ashamed to be called of their number, for I am not worthy, being the last of them, and an abortive: but through mercy I have obtained that I shall be something, if I enjoy God." The martyr gloried in his sufferings as in the highest honour, and regarded his chains as most precious jewels. His soul was raised above either the love or the fear of anything on earth, and, as St. Chrysostom says, he could lay down his life with as much ease and willingness as another man could put off his clothes. He even wished every step of his journey to meet with the wild beasts; and though that death was most shocking and barbarous, and presented the most frightful ideas, sufficient to startle the firmest resolution, yet it was incapable of making the least impression upon his courageous soul. The perfect mortification of his affections appears from his heavenly meekness; and he expressed how perfectly he was dead to himself and the world, living only to God in his heart, by that admirable sentence, "My love is crucified." To signify, as he explains himself afterward, that his appetites and desires were crucified to the world, and to all the lusts and pleasures of it. Charity to the poor was a distinguishing part of her character. She gave constant orders to have all pilgrims and poor strangers provided for with lodgings and other necessaries. She made it her business to seek out, and secretly relieve persons of good condition who were reduced to necessity, yet out of shame durst not make known their wants. She was very liberal in furnishing fortunes to poor young women, that they might marry according to their condition, and not be exposed to the danger of losing their virtue. She visited the sick, served them, and dressed and kissed their most loathsome sores. She founded in different parts of the kingdom many pious establishments, particufarly an hospital near her own palace at Coimbra, a house for penitent women who had been seduced into evil courses, at Torres-Novas, and an hospital for foundlings, or those children who, for want of due provision, are exposed to the danger of perishing by poverty, or the neglect and cruelty of unnatural parents. She was utterly regardless of her own conveniences, and so attentive to the poor and afflicted persons of the whole kingdom, that she seemed almost wholly to belong to them; not that she neglected any other duties which she owed to her neighbour, for she made it her principal study to pay to her husband the most dutiful respect, love, and obedience, and bore his injuries with invincible meekness and patience. Though king Dionysins was a friend of justice, and a valiant, bountiful, and compassionate prince, yet he was, in his youth, a worldly man, The guards pressed the saint to leave Smyrna, that they and defiled the sanctity of the nuptial state with abominable might arrive at Rome before the shows were over. lusts. The good queen used all her endeavours to reclaim rejoiced exceedingly at their hurry, desiring impatiently him, grieving most sensibly for the offence of God, and the to enjoy God by martyrdom. They sailed to Troas, where scandal given to the people; and she never ceased to weep he was informed that God had restored peace to his church herself, and to procure the prayers of others for his conver at Antioch: which freed him from the anxiety he had sion. She strove to gain him only by courtesy, and with been under, fearing lest there should be some weak ones constant sweetness and cheerfulness cherished his natural in his flock. At Troas he wrote three other letters, one children, and took great care of their education. By these to the church of Philadelphia, and a second to the Smyrmeans she softened the heart of the king, who, by the næans, in which he calls the heretics who denied Christ to succour of a powerful grace, rose out of the filthy puddle have assumed true flesh, and the Eucharist to be his flesh, in which he had wallowed for a long time, and kept ever wild beasts in human shape; and forbids all communicaafter the fidelity that was due to his virtuous consort. He tion with them, only allowing them to be prayed for, that instituted the order of Christ in 1318; founded, with a they may be brought to repentance, which is very difficult. truly royal magnificence, the university of Coimbra, and His last letter is addressed to St. Polycarp, whom he exadorned his kingdom with public buildings. His extra-horts to labour for Christ without sparing himself; for the ordinary virtues, particularly his liberality, justice, and constancy, are highly extolled by the Portuguese, and after his entire conversion he was the idol and glory of his people. (To be continued in our next.) He measure of his labour will be that of his reward.. The style of the martyr everywhere follows the impulses of a burning charity, rather than the rules of grammar, and his pen is never able to express the sublimity of his thoughts. In every word there is a fire and a beauty not |