XI.

XI. 1. It has been objected to our author's work on the Lives of the Saints, _that the system of devotion which is recommended by it, is, at best, suited to the cloister_. But no work has ever appeared, in which the difference between the duties of a man of the world and the duties of a religious is more strongly pointed out. Whenever the author has occasion to mention any action of any saint, which is extraordinary or singular in its nature he always observes, that it is of a kind rather to be admired than imitated.

XI. 2. It has been objected, _that the piety which it inculcates is of the ascetic kind_, and that the spirit of penance, voluntary mortification, and contempt of the world, which it breathes everywhere, is neither required nor recommended by the gospel. But no difference can be found between the spirit of piety inculcated by our author, and that inculcated by the most approved authors of the Roman Catholic church. Less of penance, of voluntary mortification, or of contempt of the world, is not recommended by Rodriguez, by Thomas of Kempis, by St. Francis of Sales, by Bourdaloue, or Massillon, than is recommended by our author. Speaking of those "who confound nature with grace, and who look on the cross of Jesus Christ as an object foreign to faith and piety;--It was not thus," says Massillon, in his sermon on the Incarnation, "it was not thus that the apostles announced the gospel to our ancestors. _The spirit of the gospel is a holy eagerness of suffering, an incessant attention to mortify self-love, to do violence to the will, to restrain the desires, to deprive the senses of useless gratifications; this is the essence of Christianity, the soul of piety_. If you have not this spirit, you belong not, says the apostle, to Jesus Christ; it is of no consequence that you are not of the number of the impure or sacrilegious of whom the apostle speaks, and who will not be admitted into the kingdom of Christ. You are equally strangers to him; your sentiments are not his; you still live according to nature; you belong not to the grace of our Saviour; you will therefore perish, for it is on him alone, says the apostle, that the Father has placed our salvation. A complaint is sometimes made that we render piety disgusting and impracticable, by prohibiting many pleasures which the world authorizes. But, my brethren, what is it we tell you? allow yourselves all the pleasures which Christ would have allowed himself; faith allows you no other; mix with your piety all the gratifications which Jesus Christ would have mixed in his; the gospel allows no greater indulgence--O my God, how the decisions of the world will one day be strangely reversed! when worldly probity and worldly regularity, which, by a false appearance of virtue, give a deceitful confidence to so many souls, will be placed by the side of the crucified Jesus, and will be judged by that model! To be always renouncing yourselves, rejecting what pleases, regulating the most innocent wishes of the heart by the rigorous rules of the spirit of the gospel, is difficult, is a state of violence. But if the pleasures of the senses leave the soul sorrowful, empty, and uneasy, the rigors of the cross make her happy. Penance heals the wounds made by herself; like the mysterious bush in the scripture, while man sees only its thorns and briers, the glory of the Lord is within it, and the soul that possesses him possesses all. Sweet tears of penance! divine secret of grace! O that you were better known to the sinner!" "The pretended esprits forts," says Bourdaloue, in his sermon on the scandal of the cross, and the humiliations of Jesus Christ, the noblest of all his sermons, in the opinion of the cardinal de Maury, "do not relish the rigorous doctrines announced by the Son of God in his gospel; self-hatred, self-denial, severity to one's self. But when Christ established a religion for men, who were to acknowledge themselves sinners and criminals, ought he, as St. Jerome asks, to have published other laws? What is so proper for sin as penance? what is more of the nature of penance, than the sinner's harshness and severity to himself? Is there any thing in this contrary to reason? They are astonished at his ranking poverty among the beatitudes; that he held up the cross as an attraction to his disciples to follow him; that he declared a love of {032} contempt was preferable to the honors of the world. In all this I see the depth of his divine counsels." Such is the language of Bourdaloue and Massillon, preaching before a luxurious court, to the best-informed and most polished audience in the Christian world. It is apprehended that no other language is found in our author's Lives of the Saints.

XI. 3. Some (but their number is small) have imputed to our author _too much credulity respecting miracles_. A chain of agiographists might be supposed: on the first link of it we might place Surius, as possessing the utmost degree of the belief of miracles, consistent with any degree of judgment; on the last we might place Baillet and Launoy, as possessing the utmost degree of the belief of miracles, consistent with any degree of deference to the general opinions of pious Catholics. Between them we might place in succession, according to their respective degrees of supposed belief, Ribadeneira, Baronius, the Bollandists, Tillemont, and Fleury. With which of these writers shall we class our author? certainly neither with Surius, nor with Baillet or Launoy. The middle links represent those to whom the most liberal Roman Catholic will not impute too much credulity, or the most credulous too much freedom. Perhaps our author should rank with the Bollandists, the first of this middle class; and generally he who thinks with father Papebroke on any subject of ecclesiastical literature, may be sure of thinking right. To those who wholly deny the existence of miracles these sheets are not addressed; but the Roman Catholic may be asked on what principle he admits the evidence for the miracles of the three first centuries, and rejects the evidence for the miracles of the middle age; why he denies to St. Austin, St. Gregory, the venerable Bede, or St. Bernard, the confidence he places in St. Justin, St. Irenaeus, or Eusebius.