The Lives of the Fathers, Martyrs, and Principal Saints Part 1

The Lives of the Fathers, Martyrs, and Princ.i.p.al Saints.

by Alban Butler.

PREFACE

"THE LIVES OF THE SAINTS" is republished. This work--this inestimable work, is at length given to the public. Hitherto the circulation of it was confined to those who could afford to purchase it in TWELVE volumes, and at a proportionate price. It is now stereotyped, printed in good character, on fine paper, and published at a price not only below its value, but below the hopes of the publisher. It is therefore now, and for the first time, that "THE LIVES OF THE SAINTS" are, properly speaking, given to the public.

And what is the nature and character of this work, which is thus placed within the reach of almost every family in Ireland? We presume to say, that "The Lives of the Saints" is an historical supplement to the Old and New Testaments; an ill.u.s.tration of all that G.o.d has revealed, and of all the sanct.i.ty which his divine grace has produced among the children of men. It is a history, not so much of men, as of all ages and nations; of their manners, customs, laws, usages, and creeds. It is a succinct, but most accurate and satisfactory account of all that the Church of G.o.d has done or suffered in this world from the creation to almost our own days: an account not extracted from authentic records only, but one which exhibits at every page the living examples, the speaking proofs, of whatever it sets forth or a.s.serts. As drawings taken by an artist, and afterwards carved on plates of steel or copper, present to us views of a country, or of the productions of the earth and sea, so "The Lives of the Saints" exhibit to the reader images the most perfect of whatever the human race, in times past, has yielded to G.o.d in return for his countless mercies.

But "The Lives of the Saints" are not confined to history, though they embrace whatever is most valuable in history, whether sacred, ecclesiastical, or profane. No! This work extends farther; it presents to the reader a ma.s.s of general information, digested and arranged with an ability and a candor never surpa.s.sed. Here, no art, no science, is left unnoticed. Chronology, criticism, eloquence, painting, sculpture, architecture--in a word, whatever has occupied or distinguished man in {008} times of barbarism or of civilization; in peace or in war; in the countries which surround us, or in those which are far remote; in these later ages, or in times over which centuries upon centuries have revolved; all, all of these are treated of, not flippantly nor ostentatiously, but with a sobriety and solidity peculiar to the writer of this work.

But there is one quality which may be said to characterize "The Lives of the Saints." It is this: that here the doctrines of the Catholic Church are presented to us pa.s.sing through the ordeal of time unchanged and unchangeable, while her discipline is seen to vary from age to age; like as a city fixed and immoveable, but whose walls, ramparts, and outworks, undergo, from one period to another, the necessary changes, alterations, or repairs. Here are pointed out the persecutions which the Saints endured,--persecutions which patience overcame, which the power of G.o.d subdued. Here are traced the causes of dissension in the Church; the schisms and heresies which arose; the errors which the pride and pa.s.sions of bad men gave birth to; the obstinacy of the wicked,--the seduction of the innocent,--the labors and sufferings of the just; the conflicts which took place between light and darkness,--between truth and error; the triumph, at one time of the city of G.o.d, at another, the temporary exaltation of the empire of Satan. In this work, we see the great and powerful leaders of G.o.d's people, the pastors and doctors of the Church, displaying lights gives them from heaven, and exercising a courage all-divine; while crowds of the elect are presented to us in every age retiring from the world, hiding their lives with Christ in G.o.d, and deserving, by their innocence and sanct.i.ty, to be received into heaven until Christ, who was their life, will again appear, when they also will appear along with him in glory. Here we behold the Apostles, and their successors in the several ages, calling out to the nations who sat in darkness and in the shadow of death, "Arise, thou who sleep eat, and Christ will enlighten thee!"--men of G.o.d, and gifted with his power, who, by preaching peace, enduring wrongs, and pardoning injuries, subdued the power of tyrants, stopped the mouths of lions, upturned paganism, demolished idols, planted everywhere the standard of the cross, and left to us the whole world illuminated by the rays of divine truth. Here is seen the meek martyr who possessed his soul in patience,--who, having suffered the two of goods, the loss of kindred, the lose of fame, bowed down his head beneath the axe, and sealed, by the plentiful effusion of his blood, the testimony which he bore to virtue and to truth. Here the youthful virgin, robed in innocence and sanct.i.ty, clothed with the visible protection of G.o.d, is seen at one time to yield up her frame, unfit, as yet, for torments, to the power of the executioner; while her spirit, ascending {009} like the smoke of incense, pa.s.sed from earth to heaven. At another time we behold her conducted, as it were, into the wilderness by the Spirit; where, having left the house of her father, the allurements of the world, and the endearments of life, she dedicates her whole being to the service of G.o.d, and to the contemplation of those invisible goods which he has reserved for those who love him.

In "The Lives of the Saints" we behold the prince and the peasant, the warrior and the sage, the rich and the poor, the old and the young, the peasant and the mechanic, the shepherd and the statesman, the wife and the widow, the prelate, the priest, and the recluse,--men and women of every cla.s.s, and age, and degree, and condition, and country, sanctified by the grace of G.o.d, exhibiting to the faithful reader models for his imitation, and saying to him, in a voice which he cannot fail to understand, "Go thou and do likewise."

It is on this account we have ventured to designate "The Lives of the Saints" an historical supplement to the Old and New Testaments. We think this work deserves to be so considered, on account of the close resemblance it bears to the historical portions of holy writ. Let the divine economy, in this respect, be for a moment the subject of the reader's consideration.

When G.o.d was pleased to instruct men unto righteousness, he did so, as the whole series of revelation proves, by raising up from among the fallen children of Adam men and women of superior virtue,--men and women whose lives, like s.h.i.+ning lights, could direct in the ways of peace and justice the footsteps of those who looked towards them. He did more: he caused the lives of those his servants whom he sanctified and almost glorified in this world, to be recorded by their followers; and his own Spirit did not disdain to inspire the men who executed a work so salutary to mankind. From Adam to Noe, from Noe to Abraham, from Abraham to the days of Christ, what period is not marked by the life of some eminent saint; and what portion of the Old Testament has always been and still is most interesting to true believers? Is it not that which instructs us as to the life and manners of those patriarchs, prophets, and other holy persons of whom we ourselves are, according to the promise, the seed and the descendants? The innocence of Abel, the cruel deed of Cain, the piety of Seth, the fidelity and industry of Noe, furnish to us the finest moral instruction derived from the primeval times. The life of Abraham is perhaps the most precious record in the Old Testament! Who even now can read it, and not repose with more devotion on the providence of G.o.d? Who can contrast his life and conduct with that of all the sages of paganism, and not confess there is a G.o.d; yea! a G.o.d who not only upholds this {010} world, and fills every creature in it with his benediction, but who also conducts by a special providence all those who put their trust in him,--a G.o.d who teaches his elect, by the unction of his Spirit, truths inaccessible to the wise of this world; and who makes them, by his grace, to practise a degree of virtue to which human nature una.s.sisted is totally unable to attain? The G.o.d of Abraham, of Isaac, and of Jacob, is exceedingly glorified by the virtues of those great men; and that glory is exalted, and we are led to adore it, because the lives of those men have been written for our instruction. Is not Moses the keystone, as it were, of the Jewish covenant? Are they not his trials, his meekness, his attachment to G.o.d and to G.o.d's people, his incessant toils, and patience, and long-suffering, even more than the miracles wrought by his interposition, which render the law published by him, and the ministry established by him, worthy of all acceptation in our eyes? Who can contemplate the rejection of Saul, and the election of David,--the wisdom of Solomon in early life, and his utter abandonment in his latter days,--and not be stricken with a salutary dread of the inscrutable judgments of a just G.o.d? Who can read the life of Judith, and not wonder?--of Susanna, and not love chast.i.ty and confide in G.o.d? Who has read the prophecies of Isaiah, and not believed the gospel which he foretold? And what example of a suffering Saviour so full, so perfect, and expressive, as that exhibited in the life of Jeremiah? If thus, then, from the beginning to the day of Christ, the Spirit of G.o.d instructed mankind in truth and virtue, by writing for their instruction "the Lives of the Saints," what can better agree with the ways of that G.o.d, than to continue the record--to prolong the narrative? If this mode of instruction has been adopted by the master, should it not be continued by the servant?--if employed when the people of G.o.d were only one family, should it not be resorted to when all nations were enrolled with that people? if this mode of instruction was found useful when the knowledge of the Lord was confined to one province, should it not be preserved when that knowledge covered the whole earth even as the waters cover the sea? And is it not therefore with justice we have said that "The Lives of the Saints" might not improperly be designated "an historical supplement to the Old and New Testaments?"

And in good truth, who can peruse the life of Peter, and not be animated with a more lively faith? Who can read of the conversion of Paul, of his zeal and labor, and unbounded love,--who can enter with him into the depths of those mysterious truths which he has revealed, and contemplate along with him the riches of the glory of the grace of G.o.d, and not esteem this world as dung; or experience some throes of those heavenly desires, which urged him so pathetically to exclaim, "I {011} wish to be dissolved, and to be with Christ?" Who can read the life of the evangelist John, and not feel the impulse of that subdued spirit, of that meek and humble charity, which so eminently distinguished him as the "beloved disciple of the Lord?" And if we advance through the several ages that have elapsed since our Saviour ascended into heaven, we shall find each and all of them instructing us by examples of the most heroic virtue. The age of the martyrs ended, only to make room for that of the doctors and ascetics; so that each succeeding generation of the children of G.o.d presents to us the active and contemplative life equally fruitful in works of sanctification. An Athanasius, a Jerom, a Chrysostom, or an Augustin, are scarcely more precious as models in the house of G.o.d, than an Anthony, a Benedict, an a.r.s.eneus, or a Paul. Nor has the Almighty limited his gifts, or confined the mode of instruction to those primitive times when the blood of the Mediator was as yet warm upon the earth, and the believers in him filled more abundantly with the first-fruits of the Spirit. No; he has extended his grace to every age!

Only take up the history of those holy persons, men and women, whose lives shed a l.u.s.tre upon the Church within these last few centuries, and you will acknowledge that the arm of the Lord is not shortened, and, to use the words of the Psalmist, that "_Sanct.i.ty becometh the house of the Lord unto length of days,_" or to the end of time.

As therefore it hath pleased G.o.d to raise up for our help and edification so many and so perfect models of Christian perfection, and disposed by his all wise providence that their lives should have been written for our instruction, we should not be faithful co-operators with the grace given to us, if we did not use our best efforts to learn and to imitate what our Father in heaven has designed for our use.

But "The Lives of the Saints" are a history, not so much of men, as of all ages and nations,--of their manners, customs, laws, usages, and creeds. And in this licentious age, an age of corrupted literature, when that worldly wisdom or vain philosophy which G.o.d has declared to be folly, is again revived; in this age, when history has failed to represent the truth, and is only written for base lucre's sake, or to serve a sect or party, what can be so desirable to a Christian community, as to have placed in their hands a sincere and dispa.s.sionate account of the nations which surround us, and of the laws and manners and usages, whether civil or religious, which have pa.s.sed, or are pa.s.sing into the abyss of time? If the wisdom of G.o.d warns us "to train up youth in the way in which they should walk," and promises that "even when old they will not depart from it," there is no duty more sacred, or more imperative or parents and pastors, than to remove from their reach such {012} books as are irreligious, immoral, or untrue, and to place in their hands such works only as may serve to train their minds and affections to the knowledge of truth and to the love of virtue.

History is, of its nature, pleasing and instructive; it leaves after it the most lasting impressions; and when youth, as at present, is almost universally taught to read, and works of fiction or lying histories placed constantly in their way, is it not obvious that every parent and every pastor should be careful not only to exclude from their flocks and families such impious productions, but also to provide the youth committed to their care with works of an opposite description? But we make bold to say, that in no work now extant can there be found condensed so vast a quant.i.ty of historical information as is contained in "THE LIVES OF THE SAINTS:" nor is it the store of knowledge here ama.s.sed which renders the work, as a history, of so much value; but it is the judicious arrangement, the undoubted candor, the dispa.s.sionate judgment of men, manners, and things, which the venerable historian everywhere displays.

He has been able to trace events to their true causes; to point out the influence of religion upon human policy, and of that policy on the Church of G.o.d; to exhibit the rise and fall of states and empires,--the advancement or declension of knowledge,--the state of barbarism or civilization which prevailed in the several countries of the world,--the laws, the manners, the inst.i.tutions, which arose, were changed, improved, or deteriorated, in the kingdoms and empires which brought forth the elect of G.o.d in every age: but in his narration there is always found to prevail a spirit, wanted in almost every history written in our times--a spirit which a.s.signs to the power and providence of G.o.d the first place in the conduct of human events, and which makes manifest to the unbiased reader the great and fundamental truth of the Christian Religion, that "all things work together to the good of those who, according to the purpose or design of G.o.d, are called to be Saints."

The great characteristic, however, of this work, and that which, perhaps, in these times and in this country, const.i.tutes its chief excellence, is, that it exhibits to the reader the doctrine and discipline of the Catholic Church,--the former always the same, "yesterday, to-day, and forever"--the latter receiving impressions from abroad, and moulding itself to the places, times, and circ.u.mstances, in which the Church herself was placed. In other works may be found arguments and proofs in support of the dogmas of faith and the doctrines of the Catholic Church, set forth in due order and becoming force; but such works are of a controversial nature, and not always suited to the taste or capacity of every cla.s.s of readers: not so "The Lives of the Saints." This work presents to us the religion of Christ as it was first planted, as it grew {013} up, and flourished, and covered with its shade all tribes, and tongues, and peoples, and nations. The trunk of this mighty tree is placed before our eyes, standing in the midst of time, with ages and empires revolving about it, its roots binding and embracing the earth, its top touching the heavens, its branches strong and healthful--bearing foliage and fruits in abundance. But to drop this allegory. "The Lives of the Saints" demonstrate the doctrines of the Church, by laying before us the history of the most precious portion of her children: of her martyrs, her doctors, her bishops; of holy and devout persons of all ranks and conditions; of what they believed, and taught, and practised, in each and every age: so that if no Gospel had been written, or liturgy preserved, or decree recorded, we should find in "The Lives of the Saints" sufficient proofs of what has always, and in every place, and by all true believers, been held and practised to the Church of G.o.d.

In this work there is no cavilling about texts, no disputes about jurisdiction, no sophisms to delude, no imputations to irritate, no contradictions to confound the reader; but in place of all these there is found in it a simple detail of the truths professed, and of the virtues practised by men and women, who were not only the hearers of the law but the doers thereof. Whosoever seeks for wisdom as men seek for gold, will find it in the perusal of "The Lives of the Saints:" for here not theory or speculation, but living examples, make truth manifest, and exhibit at once and together all the marks of the Church of G.o.d in the life and conduct of her children. These children will all be found to have denied themselves, to have taken up the cross, to have followed Christ, and to have convinced the world by their sanct.i.ty that they were the children of G.o.d--that they were perfect even as their heavenly Father was perfect. These children of the Church will be found a Catholic or universal people, collected from all ages and nations, offering the same sacrifice, administering or receiving the same sacraments, and yielding to the same authority a reasonable obedience.

Finally, there will be found included in this great family the Apostles and their disciples, and the descendants of those disciples,--faithful men keeping the deposit of the faith, or transmitting it to others through all the vicissitudes to which this world is a prey, even to that hour when the dead will arise and come to judgment. Thus it is that "The Lives of the Saints" put to silence the gainsayers, and convince, not by argument, but by historical and incontrovertible details of facts and of the lives of men, that the Church of G.o.d is _one_, that she is _holy_, that she, though universal, is not divided, that she is built upon the Apostles, as upon an immoveable {014} foundation, Jesus Christ himself being the chief corner-stone. This work strips schism of her mask, and stops the mouth of heresy. It points out, with an evidence not to be impeached, the day of separation,--when schism commenced, and the hour of revolt and rebellion, when the heretic said, like Lucifer, in the pride of his heart, "I WILL NOT SERVE." If ever there was a work which rendered almost visible and tangible to the sight and touch of men that promise of the Redeemer to his Church, "_And the gates of h.e.l.l shall not prevail against her,_" surely this work is "THE LIVES OF THE SAINTS."

Who, therefore, is a Catholic, and would not possess such a treasure?

How great is the benefit derived to the public from the low price and convenient form in which this work is given to them! If infidelity, and immorality, and heresy have opened wide their mouths, and are everywhere devouring their victims, is it not a blessing from G.o.d that the children of the Church should be preserved from them, and fed with the wholesome food of pious reading? If the spirit of error or of that worldly wisdom which is folly with G.o.d, has filled our shops and streets with circulating poison in the shape of books, is not the Spirit of truth, and of Him who has overcome the world, to have also such means of instruction as may save and strengthen those whom G.o.d, by his grace, has translated into the kingdom of his beloved Son? Accept, therefore gentle reader, of "The Lives of the Saints;" Which, for their own worth's sake, and for your good, we have endeavored to recommend. And with it permit us also to recommend to your pious prayers the spiritual wants of him who has thus addressed you.

+JAMES DOYLE

AN ACCOUNT OF THE LIFE AND WRITINGS OF THE REV. ALBAN BUTLER; INTERSPERSED WITH OBSERVATIONS ON SOME SUBJECTS OF SACRED AND PROFANE LITERATURE MENTIONED IN HIS WRITINGS.

BY CHARLES BUTLER, ESQ.

BARRISTER AT LAW.

Quare quis tandem me reprehendat, si quantum ad caeteris festos dies ludorum celebrandos, quantum ad alias voluptates, et ad ipsam requiem animi et corporis conceditur temporis: Quantum alii tempestivis conviviis, quantum aleae, quantum pilae, tantum mihi egomet ad haec studia recolenda, sumpsero.

CIC. PRO ARCHIA

1.

THE Reverend Alban Butler was the second son of Simon Butler, Esq., of Appletree, in the county of Northampton, by Miss Ann Birch, daughter of Thomas Birch, Esq., of Gorscot, in the county of Stafford. His family, for amplitude of possessions, and splendor of descent and alliances, had vied with the n.o.blest and wealthiest of this kingdom, but was reduced to slender circ.u.mstances at the time of his birth. A tradition in his family mentions, that Mr. Simon Butler (our author's grandfather) was the person confidently employed by the duke of Devons.h.i.+re and the earl of Warrington, in inviting the prince of Orange over to England; that he professed the protestant religion, and that his great zeal for it was his motive for embarking so warmly in that measure; but that he never thought it would be attended with the political consequences which followed from it; that, when they happened, they preyed greatly on his mind; that to fly from his remorse, he gave himself up to pleasure: and that in a few years he dissipated a considerable proportion of the remaining part of the family estate, and left what he did not sell of it heavily enc.u.mbered.

At a very early age our author was sent to a school in Lancas.h.i.+re, and there applied himself to his studies with that unremitted application which, in every part of his life, he gave to literature. Sacred biography was even then his favorite pursuit. A gentleman, lately deceased, mentioned to the editor that he remembered him at this school, and frequently heard him repeat, with a surprising minuteness of fact, and precision of chronology, to a numerous and wondering audience of little boys, the history of the chiefs and saints of the Saxon aera of our history. He then also was distinguished for his piety, and a punctual discharge of his religious duties. About the age of eight years he was sent to the English college at Douay. It appears, from the diary of that college, that Mr. Holman, of Warkworth, (whose memory, for his extensive charities, is still in benediction in Oxfords.h.i.+re and Northamptons.h.i.+re,) became security for the expenses of his education.

About this time he lost his father and mother. The latter, just before she died, wrote to him and his two brothers the following beautiful letter:

"MY DEAR CHILDREN.

"Since it pleases Almighty G.o.d to take me out of this world, as no doubt wisely foreseeing I am no longer a useful parent to you, (for no person ought to be thought necessary in this world when G.o.d thinks proper to take them out;) so I hope you will offer the loss of me with a resignation suitable to the religion you are of, and offer {016} yourselves. He who makes you orphans so young, without a parent to take care of you, will take you into his protection and fatherly care, if you do love and serve him who is the author of all goodness. Above all things, prepare yourselves while you are young to offer patiently what afflictions he shall think proper to lay upon you, for it is by this he trieth his best servants. In the first place, give him thanks for your education in the true faith, (which many thousands want;) and then I beg of you earnestly to pet.i.tion his direction what state of life you shall undertake, whether be for religion, or to get your livings in the world.

No doubt but you may be saved either way, if you do your duty to G.o.d, your neighbor, and yourselves. And I beg of you to make constant resolutions rather to die a thousand times, if possible, than quit your faith; and always have in your thoughts what you would think of were you as nigh death as I now think myself. There is no preparation for a good death but a good life. Do not omit your prayers, and to make an act of contrition and examen of conscience every night, and frequent the blessed sacraments of the church. I am so weak I can say no more to you, but I pray G.o.d bless and direct you, and your friends to take care of you. Lastly, I beg of you never to forget to pray for your poor father and mother when they are not capable of helping themselves: so I take leave of you, hoping to meet you in heaven, to be happy for all eternity.

"Your affectionate mother, "ANN BUTLER."

Though our author's memory for the recollection of dates was, in his very earliest years, remarkable, he found, when he first came to the college, great difficulty in learning his lessons by heart; so that, to enable him to repeat them in the school as well as the other boys, he was obliged to rise long before the college hour. By perseverance, however, he overcame this disheartening difficulty. Even while he was in the lowest schools, he was respected for his virtue and learning. One of his school-fellows writes thus of him: "The year after Mr. Alban Butler's arrival at Douay, I was placed in the same school, under the same master, he being in the first cla.s.s of rudiments, as it is there called, and I in the lowest. My youth and sickly const.i.tution moved his innate goodness to pay me every attention in his power; and we soon contracted an intimacy that gave me every opportunity of observing his conduct, and of being fully acquainted with his sentiments. No one student in the college was more humble, more devout, more exact in every duty, more obedient or mortified. He was never reproved or punished but once; and then for a fault of which he was not guilty. This undeserved treatment he received with silence, patience, and humility. In the hours alloted to play he rejoiced in the meanest employments a.s.signed to him by his companions, as to fetch their b.a.l.l.s, run on their errands, &c.

&c. Though often treated with many indignities by his thoughtless companions, on purpose to try his patience, he never was observed to show the lest resentment, but bore all with meekness and patience. By the frequent practice of these virtues he had attained so perfect evenness of temper, that his mind seemed never ruffled with the least emotion of anger. He restricted himself in every thing to the strictest bounds of necessity. Great part of his monthly allowance of pocket-money, and frequently of his daily food, went to the poor. So perfectly had he subjected the flesh to the spirit, that he seemed to feel no resistance from his senses in the service of G.o.d and his neighbor."

As he advanced in age his learning and virtue became more and more conspicuous. Monsieur Pellison,[1] in his life of the famous Huet, bishop of Avranches, observes, that "from his tenderest youth he gave himself to study; that at his rising, his going to bed, and during his meal, he was reading, or had others to read to him; that neither the fire of youth, the interruption of business, the variety of his employments, the society of his friends, nor the bustle of the world, could ever moderate his ardor of study." The same may be said of our author. He generally allowed himself no more than four hours sleep, and often pa.s.sed whole nights in study and prayer. All his day was spent in reading. When he was alone, he read; when he was in company, he read; at his meals, he read; in his walks, he read; when he was in a carriage, he read; when he was on horseback, he read; whatever he did, he read. It was his custom to make abridgments of the princ.i.p.al works he perused, and to copy large extracts from them; several bulky volumes {017} of them have fallen into the hands of the editor. Many were surprised to see the rapidity with which he read, or rather ran through books, and at the same time acquired a full and accurate knowledge of their contents.

Footnotes: 1. Histoire de l'Academie, 1 vol. 102.

II

After our author had completed the usual course of study, he was admitted as alumnus of Douay college, and appointed _professor of philosophy_. The Newtonian system of philosophy was about that time gaining ground in the foreign universities. He adopted it, in part, into the course of philosophy which he dictated to the students. He read and considered with great attention the metaphysical works of Woolfe and Leibnitz. He did not admire them, and thought the system of pre-established harmony laid down in them irreconcilable with the received belief or opinions of the Roman Catholic church on the soul; and that much of their language, though susceptible of a fair interpretation, conveyed improper notions, or, at least, sounded offensively to Catholic ears. The late Mr. John Dunn, his contemporary at the college, frequently mentioned to the editor the extreme caution which our author used in inserting any thing new in his dictates, particularly on any subject connected with any tenet of religion. After teaching a course of philosophy, he was appointed _professor of divinity_. On this part of his life the editor has been favored by a gentleman deservedly damed for his erudition and piety, the reverend Robert Bannister, with a long letter, of which the reader is presented with an extract.

"I was contemporary with Mr. Alban Butler in Douay college eight years; viz. from October, 1741 to October, 1749. But as I was but a boy the greater part of that time, I had not any intimacy with him, nor was I capable of knowing any thing concerning his interior, the manner of his prayer, or the degrees to which he ascended in it, or any extraordinary communications or elevations to which the Holy Ghost, the great master and teacher of contemplation, might raise him. All that I can say is, that he opened Douay college great door to me and a gentleman whom I knew not, but who was so good as to bring me from Lisle in his coach, on Sunday between ten and eleven, the 15th of October, 1741; and the first sight of him appeared to me then so meek and so amiable, that I thought I would choose him for my ghostly father; but another, I suppose in rotation, adopted me. Mr. Alban was my sole master in my first year of divinity in 1749, and dictated the two treatises _De Decalogo et De Incarnatione_; he also presided over my defensions upon those two treatises, and over Mr. James Talbot's (the late bishop of London) upon universal divinity. As to heroic acts of virtue, which strike with admiration all that see or hear of them, I cannot recollect more than a uniform, constant observance of all the duties of a priest, professor, and confessarius. He was always at morning meditations, seldom omitted the celebration of the holy sacrifice of the ma.s.s, which he said with a heavenly composure, sweetness, and recollection; studying and teaching a.s.siduously, dictating with an unwearied patience so equally and leisurely, that every one could, if he wished to do it, write his dictates in a clear and legible hand; nor do I remember that he ever sent a subst.i.tute to dictate for him; so exact and punctual he was in his duty as a professor. I never knew one more ready to go to the confession-seat, at the first intimation of any, even the least or youngest boy. He heard his penitents with wonderful meekness; and his penetration, learning, judgment, and piety, were such as to move them to place in him a singular confidence. He frequently visited the military hospital, to instruct, exhort, and hear the confessions of Irish soldiers. He sometimes a.s.sembled a number of them (when they happened to be quartered in Douay) in the college-church of St. Thomas of Canterbury, and preached to them. In one of his sermons I remember he told them, for their example and encouragement, that there are more soldiers saints than of any other vocation, or state, or condition. As poor, and often distressed, Irish men and women frequently came to Douay, he was always ready to relieve them, and administer both corporal and spiritual succors. It can never be forgotten what attention, solicitude, and care he had, in the year 1745, of our English soldiers, wounded and maimed, who were brought prisoners to Douay, and quartered in the barracks, in great numbers, after the battle of Fontenoy. He animated both by words and example all the young priests, and all in holy orders at the college, to visit them, to instruct and instil into them serious thoughts of saving their souls by embracing the only saving faith, and by true repentance.{018} He also procured for them temporal succor and relief so beneficently, that the duke of c.u.mberland, then generalissimo of the British and allied armies, being informed of it, promised him a special protection whensoever he came over into England.

Scarce any thing affords one a better proof of Mr. Alban's eminent spirit of piety and great understanding, discretion, and light in spiritual matters, than his familiarity and friends.h.i.+p with M. Jean Baptiste de Villers, president of the seminary des Eveques in the university of Douay, who died October the 7th, 1746, the death of a saint, after having lived the life of one for seventy-eight years. This M. de Villers was eminent in all supernatural and moral virtues, but he concealed them under an amiable simplicity, and a plain unaffected behavior or exterior, unless charity and zeal for the glory of G.o.d and salvation of souls required their open and full exertion; and, notwithstanding his great learning, (which he had acquired by an excellent genius and diligent application to sacred studies,) and his great and solid fund of piety, he was as docile as an infant; so timorous and diffident of his own judgment, that he would neither do nor decide any thing without counsel. With this sentiment of diffidence and humility, he often visited (says M. Leroy, the faithful imitator and writer of the history of his life) a young professor, a foreigner, (that is, Alban Butler,) and pa.s.sed an hour or two in his company in the afternoon, once every week, and sometimes twice, several years, until his edifying death. Their conversation together was solely about various points of morality; about the direction of souls, and the method of arriving at perfection in every action and intention; how to teach devout persons a habit of making continual aspirations to G.o.d, by acts of love, oblation, entire sacrifice of their hearts, of humility, &c. M.

de Villers would not suffer more than half a small f.a.got to be kindled for him in the severest weather, saying to Mr. Alban, 'the other part may serve some poor person.' As to wine, or any other liquor, he never drank any but at meal-time. I remember to have heard an instance of Mr.

Alban's meekness, for I am not a witness of it. When he was presiding over one of his students in divinity in the public hall of Douay college, a disputant, who was probably much offended at some proposition in the thesis, as being opposite to some favorite opinion of his school or religious family, said to him with intolerable rudeness, _habes mel in ore, sed fel in corde_: to which he made no reply, nor showed the least resentment. Mr. Alban Butler was totally averse to the system of probabilism, and to all a.s.sertions that favor laxity in morale. This is evident from the dictates which he delivered to us, from his treatise _De Decalogo, de actibus humanis_, in his _Epitome moralis sacramentorum_, &c. It is still more evident from his _Epitome de s.e.x prioribus conciliis [oe]c.u.menicis in calce tracta.n.u.s de Incarnatione_, that he had the highest veneration for the holy see, and for him who sits in the chair of St. Peter; that he constantly held and maintained the rights and singular prerogatives of St. Peter and his successors, in calling, presiding over, and confirming general or [oe]c.u.menical councils; the pope's superiority over the whole church, and over the whole college of bishops, and over a general council; the irreformability of his doctrinal decisions in points of faith and morale; his supreme power to dispense (when there is cause) in the canons of general councils; in short, the plenitude of his authority over the whole chorus, without exception or limitation, _Nihil excipitur ubi distinguitur nihil_."

III.

From the letter of which we have presented the reader with an extract, it appears what our author's sentiments were on the nature and extent of the spiritual power of the see of Rome. It has frequently been said that he was the editor of doctor Hulden's _a.n.a.lysis Fidei_: had this been the fact, it would have been a strong proof of an alteration of his sentiments on those points; but, after particular inquiry, the editor finds the a.s.sertion to be wholly unfounded.

On the celebrated questions, _Of the infallibility of the Pope, and his right to the deposing power_, our author thus expresses himself in one of his letters on Mr. Bower's History of the Popes; "Mr. Bower having been educated in the Catholic schools, could not but know that, though some private divine think that the pope, by the a.s.sistance of some special providence, cannot err in the decisions of faith solemnly published by him, with the mature advice of his council, or of the clergy or divines of his church, yet that this is denied by others; and that the learned Bossuet, and many others, especially of the school of Sorbon, have written warmly {019} against that opinion; and that no Catholic looks upon it as an article or term of communion. It is the infallibility of the whole church, whether a.s.sembled in a general council, or dispersed over the world, of which they speak in their controversial disputations. Yet this writer, at every turn, confounds these two things together only to calumniate and impose on the public.

If he had proved that some popes had erred in faith, he would have no more defeated the article of supremacy, than he would disinherit a king by arraigning him of bad policy. The Catholic faith teaches the pope to be the supreme pastor of the church established by Christ, and that this church, founded by Christ on a rock, shall never be overcome by h.e.l.l, or cease to be his true spouse. For he has promised that his true Spirit shall direct it in all truth to the end of the world. But Mr. Bower never found the infallibility of the pope in our creed; and knows very well that no such article is proposed by the church, or required of any one. Therefore the whole chain of his boastings which is conducted through the work falls to the ground.

"What he writes against the deposing power in popes, certainly cannot be made a reproach against the Catholics of England, France, Spain, &c. It is a doctrine neither taught nor tolerated in any Catholic kingdom that I know of, and which many Catholics write as warmly against as Mr. Bower could wish."

IV.

While our author continued at the college of Douay, his first publication made its appearance: this was his _Letters on the History of the Popes, published by Mr. Archibald Bower_. That gentleman had entered into the society of Jesus, and acquired a reputation for learning and talents. He came into England, embraced the religion of the established church, and endeavored to recommend himself to the favor of his new friends by his History of the Lives of the Popes. He also published an account of his escape from Italy, and of his motives for quitting it.

The truth of the account became a subject of controversy. It was disbelieved, not only by Catholics but by Protestants. Dr. Douglas, the present bishop of Salisbury, wrote an excellent pamphlet to expose its falsehood and absurdity. It carried great improbability on the face of it. Mr. Bower was a lively writer, and defended himself with adroitness; but he was not equal to the composition of the history which he undertook to write. He was of the numerous list of authors who, when they sit down to write, have to learn what they shall write, rather than to write what they have already learned. The errors which our author exposes in his letters are sometimes the errors of a very young writer.

The letters are written with ease and good-humor; they show various and extensive learning, a vigorous and candid mind. They met with universal applause.

V.