merely to establish the old doctrine of the presence and reception of Christ's body and blood in the sacrament, in opposition to the Manichæan errors. There is also much reason to believe, that the great mass of the people in these ages did not understand or believe the doctrines of scholastics on this subject; and that they held simply the doctrine of the real presence, without denying the existence of the bread after consecration. The eastern Church in these ages knew nothing of transubstantiation. Such in general was the condition of the Christian faith up to the beginning of the Reformation. No article of faith was denied by the Church generally; the erroneous doctrines which existed were held by a greater or less number of individuals, but without any solemn decree or determination of the universal Church. Now it is certain that errors not directly contrary to the articles of faith may occasionally exist in the Church, because they do not destroy its faith. Even the Roman Catholic theologian Bossuet says, that the majority of writers in any age may suppose some doctrine to be a matter of faith which is not really so; and other Roman theologians allow that the opinion most commonly held at any particular time in the Church may not be true. Hence, although many persons in the western Church during the period now under consideration, believed that the doctrines of transubstantiation, purgatory, and the papal supremacy, were matters of faith; and though many also believed equally in the infallibility of the pope, the immaculate conception of the Virgin, and other points which are now disputed by Romanists themselves; yet still the real faith of the Church was not essentially changed. These doctrines were received under a mistaken notion, that they had been established by the unerring authority of Revelation, and inquiry into the fact was always liable

to remove these additions to religion. Independently of which, the doctrines themselves, though mistaken and erroneous, were not directly contrary to any of the articles of faith; and the promises of our Saviour to his Church only extend to the preservation of the articles of the faith, all of which were revealed by himself and the apostles, and are written in holy Scripture.

CHAPTER XVIII.

ON THE FRUITS OF FAITH.

A.D. 1054-1517.

HAVE already adverted to the pious labours of evangelists and missionaries during these ages: it now remains to speak of some of the most eminent saints who adorned the Church; and I shall

He

commence with some account of ST. ANSELM. was born in Piedmont, of noble parents, about a. D. 1033, and was brought up by his pious mother in the ways of godliness. When he was about fifteen years of age he wished to enter the monastic state, but was refused by the abbot to whom he applied, for fear of his parents' displeasure. During the course of his studies after this time, he neglected to cultivate the spirit of religion in his heart; and having lost his zeal for piety, and becoming insensible to the fatal tendency of vanity and worldly pleasures, he began to walk in the broad way of worldliness. Anselm in his writings expresses the deepest sorrow and contrition for these disorders of his early life, which he never ceased most bitterly to deplore to the end of his days.

After several years of diligent study in France and Burgundy, he was attracted by the great celebrity of Lanfranc, prior of Bec in Normandy, and afterwards archbishop of Canterbury, to place himself under his tuition. After some years, Anselm reverted to his early design, embraced the monastic state, and became successor to Lanfranc's office and celebrity. He applied himself most earnestly to every part of theology by the clear light of Scripture and tradition, and acquired great fame by his theological writings, his skill in metaphysics, and his ability in teaching, which attracted multitudes of disciples from all the adjoining kingdoms to the monastery of Bec. In 1078 he was elected abbot of Bec; and as that house possessed lands in England, he was occasionally obliged to visit this country, where he was held in the highest esteem by William the Conqueror, by Lanfranc, then archbishop of Canterbury, and by many great nobles in the kingdom.

On the death of Lanfranc in 1089, the possessions of his see, like those of several others, were seized by king William Rufus, who kept many of the English bishoprics vacant for years, and applied their revenues to his own use. At length, in 1093, having fallen into a dangerous illness, and apprehending that his end was near, he was touched with compunction for his ill-spent life, and endeavoured to make amends for his sins, by issuing proclamations for the release of prisoners, the discharge of debts due to him, and a general pardon; and at the same time he nominated Anselm, who happened to be at the court, to the metropolitan see of Canterbury, which, notwithstanding the strongest opposition on his part, Anselm was obliged at last to accept, and he was soon after consecrated with great solemnity.

It may be here observed, that the pope had not yet acquired the power of appointing to bishoprics in England. Anselm was elected and consecrated archbishop of Canterbury without any papal bulls. It was after this that the pope sent him the pall, which constituted him vicar of the Roman see.

Anselm was soon exposed to the enmity of the wicked prince who had, in a moment of transitory remorse, advanced him to the highest office in the Church of England. His refusal to pay the king an immense sum, which was demanded for his nomination to the archbishopric, and his persevering solicitations for the removal of gross corruptions in ecclesiastical patronage, and for permission to hold synods with a view to enforce the discipline of the Church, excited the wrath of the tyrant, who resorted to every possible expedient in the hopes of depriving him of his bishopric. At length, unwilling to witness grievous oppressions of religion which he was unable to prevent, Anselm retired to France, and thence to Rome, where he earnestly wished to resign his see, but was prevented by pope Urban II., who enjoined him to retain his office, and to maintain the cause of the Church. He was received with great honours in all parts of Italy, and assisted at the council of Bari, where a conference took place between the oriental and the Latin Churches, and where Anselm was commissioned to argue against the doctrine of the Greeks on the procession of the Holy Spirit. After the death of William Rufus, he returned to England, and was received with much friendship by king Henry I.; but this harmony was ere long interrupted by demands of homage and investiture on the part of the king, which Anselm, in accordance with certain principles lately laid down by a synod at Rome, thought it his duty to refuse. Notwith

standing this he opposed himself with all his power to an attempt made by Robert duke of Normandy to obtain the crown of England; and Henry Ì. was much indebted to him for retaining possession of his throne. After many other troubles, this venerable man died peaceably at Canterbury in 1109.

St. Anselm had a most lively faith in all the great truths of the Christian religion. His hope of heavenly things gave him a great contempt for the vanities of the world; and he might truly say, that he was dead to the world and to all its desires. By the habitual restraints he imposed on his appetite, he seemed to have attained perfect indifference to the nourishment which he took. His fortitude was such that neither fear nor favour could ever induce him to swerve from the way of justice and of truth. He seemed to live not for himself, but for others. Amidst all his troubles and public distractions, prayer was his great and continual resource. He often retired in the day to his devotions, and not unfrequently continued the whole night in prayer. An anecdote has been preserved, which shews how continually his mind was engaged on the great and awful realities of religion. One day as he was riding, at one of his manors, a hare, pursued by the hounds, ran under his horse for refuge; on which he stopped, and the hounds stood at bay. The hunters began to laugh at the circumstance; but Anselm said, weeping, "This hare reminds me of a poor sinner just upon the point of departing this life, surrounded by devils waiting to carry away their prey." The hare going off, he forbade her to be pursued, and was obeyed. In this manner, every circumstance served to raise his mind to God; and, in the midst of noise and tumult, he enjoyed all that tranquillity and peace which naturally arose from the continual contempla