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and many others whom he could not deliver he comforted with food, and raiment, and spiritual advice. Among these were the orthodox bishops of Africa, whom the Arians had sent into exile to Sardinia, then noted for its unhealthiness of climate. Such was the bishop of Rome whom Fulgentius saw and heard, and whom he reverenced not as an infallible organ of revelation, like Daniel or Isaiah among the Hebrews, but like Clement or Linus, a bishop zealous of good works, ruling in a see ancient as the closing years of the apostolic age, possessed it is true of wider influence, for the disorders of the period had loosened the bonds of society, and the fitful feebleness of the secular powers, gave scope to the bishops of Rome to exercise in behalf of the distressed a degree of authority unknown in earlier days, and unsanctioned by primitive tradition.

From Rome, Fulgentius proceeded to Africa. Thither he was drawn by the news he had received, that Thrasimond, Gundamund's successor, the most accomplished of the Vandal princes, was more favourable to the faith. On his arrival he gathered together his disciples and others, and formed a new monastery in Byzacena his native province. He soon found that Thrasimond's tolerance was only feigned. Better acquainted with human nature than his predecessors, he sought to effect the perversion of the orthodox not by threats and tortures, but by flatteries and rewards. His secret views discovered themselves too plainly to be mistaken when he issued a decree prohibiting the ordination of bishops to vacant sees. To this edict the African prelates declined to pay obedience; and on a vacancy occurring in the see of Ruspæ, they prevailed on Fulgentius to permit himself to be appointed its bishop, according to some in 508, according to Baronius in 504. Thrasimond punished this disregard of his mandate by banishing the offenders to the island of Sardinia. Though Fulgentius was of junior rank, his erudition, piety, and eminent abilities, naturally pointed him out to his brethren as best fitted to be their advocate. He became accordingly the author of all the writings that were circulated in their name in vindication of their conduct and principles. So high was the reputation these won for him, that the inquiring Thrasimond desired to see and converse with him. To this end he sent for him to Carthage. It is said they had many dialogues together wherein the king proposed divers hard questions, to all of which he returned ready answers.

After awhile however, Fulgentius again fell under his displeasure; for he lost no opportunity to confirm the faith of waverers and was

successful in the conversion of some of the Arians, whereon the Arian bishop jealous of his growing influence, inflamed the king against him, who sent him back to his place of banishment. There he and his coadjutors dwelt in dreariness, and in the endurance of countless privations, till the decease of Thrasimond. On his death-bed this prince extorted from his heir Hilderic, a promise that he would not cease from the persecution of the catholics; but on gaining the throne he conceived that he would better honour his father's commandment in the breach than in the observance, so he immediately recalled the exiles to their homes, and gave to his subjects unfettered freedom of worship and belief. This happy event took place in 523. From that time, to his death, Ruspæ enjoyed the inestimable blessing of his teaching and example. His learning might teach his people much; but his purity of manners, earnestness of speech, and most of all his lowliness of spirit were daily instructors which might not be forgotten. Those last ten years of his life were the last ten years of Ruspa's peace. He died in 533. With him expired the brief tranquillity of Hilderic's reign and the saintly devotion of the North African Church. Well might his people mourn his loss when they watered his grave with their tears, and decked his resting place with flowers in token of their affection and faith in his blessed immortality; for they were not to see his like again. After his time, came times of trouble and confusion such as the land had never known, beginning with the fall of the Vandal monarchy and ending in the overthrow of Christian liberty and Christian civilization, when the Mahometans spread like locusts over its fair provinces to devour the rich fruitage of the past, and to unite their strength to found a kingdom, whose Deity was an abstraction, whose finest virtue was the pride of the Stoics, whose best morality was the ethics of expediency and whose highest hopes were but the refined longings of a fanatical Epicureanism.

The tendency of the teaching of Fulgentius may be illustrated by a few sentences selected from his writings. "Who by the sin of despair, would restrain the hand of the Divine Physician lest He should heal men? If our Physician be truly wise in the art, He may heal all manner of sicknesses. If our God be merciful, He can pardon all manner of sin. That is no perfect goodness by which all evil cannot be subdued. That art of healing is imperfect to which there is any disease that is without cure. Therefore let none that is sick, distrust the Physician. Let none perish in the disease of sin vainly setting bounds to the mercy of GOD. It is an apostle that saith (Rom. v. 6,) ‘That CHRIST died for the ungodly,' and (1 Tim. i. 13) CHRIST came into

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the world to save sinners.' In a true turning to GOD contrition is not devoid of hope, nor is hope without contrition, for then with our whole hearts we renounce sin and put our whole trust in God for forgiveness."

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"CHRIST came on earth to enkindle the flame of divine love, to destroy every germ of pride, and to infuse into the lowly heart the glow of contrition. Thus it is we reproach ourselves on account of our sins, and with true humility praise GOD on account of our good works, giving thanks to Him for what His love bestows and owning our guilt when through weakness we have transgressed. Contrition awakens the desire for prayer. The humbled gains the succour of GOD; the contrite spirit lays open its wounds; and supplication entreats to be made whole. Who can do these things? Who can rightly pray, unless the heavenly Physician quicken him in the first beginning of prayer? Or, who can persevere in devotion unless GOD confirm what He hath begun in us, and give increase to His seed ?" Having commended contrition, he thus refers to prayer. "Pray oftentimes, but let your prayer be with holy thoughts and holiness of life. Thus mayst thou accomplish the command of the Apostle, Pray without ceasing,' (1 Thess. v. 17,) for in GoD's sight all good things are prayers wherein the All-Sufficient hath delight." In another place he goes on: "Take heed that thou cherish a living love for the Bridegroom who liveth for ever according to the word of the angel a little after His resurrection, "Why seek ye the living amongst the dead?' He that liveth is the Word of the FATHER; yea, the life of them that believe.” He thus warns against spiritual pride. "Vainly dost thou scorn earthly goods if thou bear sinful pride in thine heart. Not only are they transgressors that make a boast of their riches; verily they are transgressors that vaunt themselves on account of their contempt of wealth." Concerning the study of the Scriptures, he thus speaks to a Roman senator. "Apply thy heart to the sacred Scriptures, for there thou shalt learn what thou wert, what thou art, and what manner of man thou shouldst be. If thou come with a spirit subdued and lowly, thou shalt surely find therein grace which raiseth the fallen, leadeth them into the right way, and leaveth them not until they come into the land of never failing bliss."

Space does not permit the introduction here of passages relating to matters of controversy, nor is it necessary. His life and works speak the same lessons and that too in no dubious language. He was a catholic in the fullest sense when the Church was as yet undivided.

He held fast"the faith once delivered to the saints," in all its articles, without questioning their consequences. He discovered in his own experience the power and grace of the sacraments, and exercised himself in the wholesome discipline, which the Church then enforced, and which the ambition of the Pontiffs had not as yet ventured to modify. Fulgentius was no mere theorist. He lived the creed he professed. His works defend whatever is catholic, and repudiate the inventions of individual fancy. In his style he is Augustinian, and holds to S. Augustine's views on predestination. These can be hardly said to present the repulsiveness which they assume in the system of Calvin ; for of Calvinism they are the main supports, gigantic in their disproportion; but in S. Augustine, and Fulgentius, they hold a subordinate place, being made to harmonise with the Church theology of that period. The writings of Fulgentius were published in one volume, 4to., Paris, 1684. They comprise apologetic treatises and letters of counsel and advice. Among the former, he addressed three books "On Predestination," to John a priest, and Venerius a deacon, and three books to Monimus, the first of which is an exposition of S. Augustine's predestinarianism, while the second treats of the sacrifice of CHRIST, and comments on 1 Cor. vi. 6; the third treating of the Arian interpretation of S. John i. 1. "On the Arian Controversy,” he dedicated three books to King Thrasimond and a book to Donatus "On the Trinity." To Euthymius he presented three books, "On the Remission of Sins." In these he shows that forgiveness can only be obtained in the present life; while he has a book occupied with an inquiry into the nature of faith. All these display an admirable union of reverence with dialectic powers of no common order. It is true we have met with occasional fondness for scholastic subtilties; but this is kept within bounds, and never wearies, as in the pages of Peter Lombard, and Raymond Lulli. W. F. S.

THE HOLY CROSS.

THOU glorious emblem of the second league
"Twixt man and Him Who man created,
'Tis thou indeed that guid'st our crime-tost bark,
When we 'mid sin's dark shadows are belated,

Safe through the waters of life's troublous sea
Unto the haven where we fain would be.

'Tis thou that, when the avenger lifts his hand,
Dost stay the cruel blow that is impending,
He starts in rage, but lo, his wrath is o'er,

For on the mystic Cross his vision bending,
He meets the glance of Him Who hanging there,
Could yet endure both blow, and taunt, and spear.

Though Satan's venomed darts have pierced us sore,
It matters not, thy virtue aye has healing

To soothe the smarting of the sorest wound,
And shed a holy calm o'er every feeling.
The serpent's fang hath lost its deadly bane
In thee the certain antidote to pain.

Through thee, O sign of never-ending love,

O witness of our SAVIOUR'S great compassion,
For erring man, and through His priceless Blood,
May we expunge the taint of our transgression;
That every trial, every conflict o'er,

Enthroned on high we joy for evermore.

A. G. P.

MABEL.

CHAPTER VIII.

THE day appointed for the sail to Tresco was as calm as any of the youthful voyagers could wish, and before ten o'clock all had assembled at the landingplace, where four small boats ready manned awaited them. Mr. Selby's invitation had included Dr. Lawson, and the resident Custom House Officer, hence with so many grown persons it was found possible to take a larger band of the school children than would else have been advisable. Those who could not be of the party were consoled by Mr. Harland's promise of a pic-nic at Star Castle upon the ensuing Saturday, and as they were chiefly the very young, it was not difficult to gain their cheerful acquiescence. The expectant group upon the pier was soon divided into several small detachments; Miss Lane and Mabel, with four little girls being entrusted to two sturdy rowers of tried skill, while the remainder were consigned respectively to Mr. Harland, Mr. Davidson, and Dr. Lawson.

When once fairly embarked there were others beside the inexperienced

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