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ourselves the blind man who begged of Him, with eager importunity as He passed along, and let us say: Jesu, miserere mei; Jesu, miserere mei.'* Or when He is borne by consecrated hands to the bedside of the dying, let us, like the faithful woman in the Gospel, seek to touch the hem of His garment, or to rejoice in the light of His Presence, if haply we may come in for some chance benediction, some miracle by the wayside. Thus would the books of inspiration become to us as living oracles, instead of being as dead records; we should be united in spirit through Christ with our brethren of past ages; we should feel ourselves children of the same family with those who are no otherwise separated from us than by difference of time and place, which are in fact no essential differences in Him in whom we all are one."t-p. 274-277.

And on the associating Mary with Jesus, in our devotions for Paschal time

"And in truth it is no alien subject to which the custom of the Church invites us, when it asks us to honour Mary while commemorating the victory of Jesus. Whatever exalts Jesus rejoices the heart of Mary. Therefore the Church sings all this season: 'Regina cœli lætare, quia Quem meruisti portare, resurrexit sicut dixit.' Moreover His exaltation was also hers. Can we think that she enjoyed the privilege of a mysterious participation in His Passion, without also sharing the glory, and not merely the joy, of His Resurrection? If it be said, even of us, Compatimur ut et conglorificemur,' how much more is it true of her, that her mysterious Compassion was the step to a no less mysterious share in the glorious Resurrection of her Divine Son!

"It is suitable, therefore, that the time of honouring our Lord's Resurrection should be no less the time of honouring His blessed Mother. She, too, like her Divine Son, took leave of sorrow when she left the Cross. That holy Sabbath, when His Body rested in the sepulchre, her maternal soul also rested in hope; and it was something like a real resurrection which her Divine Son announced to her, when He came to her all shining with light and radiant with glory on the great Easter morning. And although Holy Scripture withdraws from our view the record of her high career during the great Quarantine, yet doubt we may not that her path was strewn the while with flowers, yea with the flowers of May.

"The next we hear of her is on the Day of Pentecost, when we find her name among the Apostles at the council of the Eleven.?

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She who, when we last saw her, was 'Mater dolorosissima,' now reappears as 'Regina Apostolorum.' During these forty days the Eleven had been gifted with high powers; the Prince of the Apostles had received authority over the flock of God, and all his brethren were made sharers of his great privilege. If they are exalted through the Resurrection, had not She received a yet higher place of dignity? Yes; from the great Easter-day Christ entered on the course of which His Ascension was the termination. His blessed Mother, too, entered, at the same time, on her career of glory; from the day of her Son's Resurrection, this earth was no longer worthy of her; the choirs of heaven were impatient of her absence; and having presided over the beginnings of the Church, as before she had guarded the infancy of its Lord, she was ready to be assumed up into heaven, that, at the right hand of her Divine Son, she might watch over His earthly family from a higher eminence, help it by a more effectual aid, and shield it by a more commanding patronage."-p. 230-231.

We might exemplify this characteristic of Mr. Oakeley's mind, even more strikingly, from the Sermon "On the Month of Mary;" from that "On the Worship of the Holy Trinity;" and especially from the admirable discourse on "the Christian Soul, a Sanctuary of the Holy Ghost." But our limited space compels us to withhold several passages, from these and other discourses, which we had marked for extract.

In those which we have given, the reader cannot fail to be struck by the singular union of perfect simplicity with exceeding elegance and even a high degree of poetical adornment. The secret of this rare and enviable success is to be found in the profoundly religious character of the preacher's mind. It is hard to dwell upon the generalities of religion, without falling into vagueness and mysticism; nor is it easy even to approach the region of poetry, without becoming dreamy and unsubstantial, and realizing the character of the "sounding brass and tinkling cymbal." Nevertheless, no one can read even these brief specimens of Mr. Oakeley's style, without feeling that, strange as may seem the combination, it is at once ornate and simple; that his theories are general and comprehensive, but yet most definite and unmistakeable in their application; and that, even where his sentiments, his language, and his views are most highly poetical, they are always solid, impressive, and practical, in the highest degree. He can philosophize with security, because his philosophy is the simple philosophy of religion; his ornament is

never out of place, because it is drawn exclusively from holy things; and no portion of his discourses is more thoroughly practical than that which is at first sight most poetical, because he never indulges a poetical thought except those which are borrowed from the language, the ceremonies, or the ordinances of the Church. Above all, we have seldom met a writer more felicitous in the use of scriptural thought, scriptural imagery, and scriptural language. Far from producing in his page the effect by which it is too frequently attended-an appearance of dryness and dogmatism-it becomes in his hands one of the most striking elements of the beauty as well as the strength and effectiveness of his manner; because it is not inserted or overlaid upon the subject, but forms part and parcel of it. It is the substance and framework of his style.

We cannot bring these hurried observations to a close without venturing a suggestion, which, if it should appear officious, the incidental mention of Staudenmaier will, we trust, appear to justify. Are we not entitled to hope, from a pen so eminently fitted for the task as Mr. Oakeley's, a work upon the plan of "The Spirit of Christianity," to which we have already referred? He has already, in some of his contributions to our own pages, executed a part of the work; and although it is not our province to judge of the execution of this portion, we believe we are but echoing the universal voice when we say, that it has at once established his own eminent fitness, and excited the anxious desire of the Catholic public, for a complete and systematical treatise upon the subject.

ART. IX.-Compitum; or the Meeting of the Ways at the Catholic Church. London, Dolman : 1848.

E welcome with joy the commencement of a new work from the long silent pen of Mr. Kenelm Digby, for although he seeks to shelter himself under a modest incognito, even while half apologizing to such as may

recognise him, for seeking again to engage their attention, there is no mistaking the author of the Mores Catholicí in the volume before us; and those who have delighted in that singular work, will rejoice to see that the plan of the Compitum promises one of equal length; that plan is so fully developed in the first volume, that we feel it no injustice to the work to introduce it to the attention of our readers in this incomplete state. In this work, as in his former ones, Mr. Digby has taken one broad, simple, and leading idea for his subject, from which he never suffers himself to be diverted, pursuing it through endless ramifications of thought, and illustrating it in a style so peculiarly his own, that we must be pardoned for saying a few words concerning it. It would almost seem as if, wearied with the continued clash of argument going on around him, Mr. Digby had determined upon setting it aside, and passing, as it were, within the guard of such as might oppose him, to take their senses by enchantment; high thoughts and lovely illustrations, quaint traits of ancient manners, learned and remarkable quotations, venerable portraits of holy men, slight and familiar things brought into new light-all these, and many more such artistic touches, are used, as a painter brings tint after tint to warm the colouring and heighten the relief of his favourite idea. Those who having discerned the train of reasoning, would desire to guard it with the closeness of the duello, establishing each point as in the presence of an adversary, must be entirely thrown out by the boldness of this author, who enforces his ideas with a depth and earnestness of conviction, which, while it carries with it great authority, seeks rather to raise the feelings of others to its own level, than to soothe or argue with prejudice. The close reasoner may object, that some of the examples given in support of these ideas are exceptional, others too slight to lend weight to a grand theory, that many serve rather as illustrations of the author's idea, than of facts; while of others the bearing upon the argument is not clearly discernible. Upon such grounds as these, we have heard grave accusations against this author's writings, of being too vague and illogical to produce practical benefit. We consider such charges as unjustly brought by those who are too impatient to submit their minds to a train of reasoning, in which they are not suffered to jump to a conclusion, and too critical as to the means employed, to consider the effect produced

by such means. For, observe how single, distinct, and indelible is the impression produced upon the mind by the perusal of these works. All ages, all countries, all minds, from the ancient saint to the scoffing modern poet, have contributed a something to the picture; but at length, arrayed in this rich and varied garb, we have such a type of the Catholic mind, and of purely Catholic manners, as cannot be contemplated without an elevation of the mind, and a purifying of the moral taste; and which once fully admitted into the mind, continues there a fixed and most salutary standard. Who needs to be told that such a type is in itself an argument, nay, the very pith and marrow of all argument? The truth itself presented thus in action and life-like to our affections, all objections give way, all contradictions are reconciled and find their place before it. In the Mores Catholici, we see the Catholic Church battling with the elements of rough fierce ages, and gradually moulding them into accordance with her own spirit. The present work seems to have taken up the same design, but with a modification rendered necessary by the different character of the time we live in. Those ages have passed away in which the Catholic Church, although battling with the world, still held therein a sovereign position, which the good and the bad alike admitted with deference; she must now win her way with those who hold aloof alike from her authority and from her love. To point out the affinity which exists between the church and these-we will not call them rebellious children, but aliens from her pale-the predisposition which the nature of man, wherever it exists in an ingenuous and unperverted condition, will have to receive that system which was expressly intended to train up such a nature to perfection; and how instinctively men in such a condition, fall into that mould of simple, generons, and thoughtful manners, of which the type is to be found only in society as it exists under the direction of the church, is the great aim of this work. It is one which this author is eminently fitted to carry out, and up to a certain point, he has done so with great success; but at this point there ensues a sense of disappointment, such as we feel when with some of our protestant friends, who ought to be Catholics-but are not a pondering upon the facts before us, and the mysteries of faith infused, and, at length, a feeling of depression and of unfulfilled expectation, which, in our

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