hensum hoc quoque quod abbatem latebat ape

*

f. 238 b. ruit? adjungens. Quando super me vidisti lumen de cœlo descendere? vox etiam pariter venit dicens. Dimissum est peccatum tuum. Et quidem omnipotens Deus peccatum eius potuit tacendo laxare? sed loquendo per vocem radiendo per lumen? exemplo suæ misericordiæ nostram ad penitentiam cordas voluit concutere. Miramur fratres karissimi? quod persecutorem suum saulum dominus de celo prostravit? de cœlo allocutus est. Ecce quoque nostris temporibus peccator et penitens? vocem de celestibus audivit. Illi dictum est quid me persequeris? iste vero audire meruit? dimissum est peccatum tuum. Longe est inferior meritis penitens peccator iste". quam paulus. Sed quia adhuc hac in re de saulo loquimur ? crudelitatem necis anhelantem ? licet (sic) audenter dicere. quod saulus propter superbiam vocem increpationis ? iste vero propter humilitatem vocem consolationis audivit. Hunc quod humilitas straverat ? divina pietas erigebat? illum quod superbia erexerat ? divina severitas humiliabat. Habete ergo fiduciam fratres mei? de misericordia conditoris nostri. Cogitate quid facitis? recogitate quæ fecistis. Largitatem superne pietatis aspicite? et ad misericordem judicem dum adhuc exspectat? cum lacrimis venite. Considerantes namque quod justus sit? peccata vestra nolite negligere.

eat

"he, seeing that he was found out, revealed this also, "which had escaped the Abbot, adding; 'When thou “sawest a light from heaven descend upon me, there

came also a voice in like manner, which said; Thy "sin is forgiven.' Surely the Almighty God could have "loosed him from his sin in silence; but by speaking " with a voice, by shining with a light, He was minded "rather, through this ensample of His mercy, to stir "our hearts unto repentance. We marvel, dearly be"loved brethren, that the Lord from heaven threw to "the ground His persecutor Saul; that from heaven "He spake unto him. Behold, in our times also, one "who was a sinner and penitent heard a voice from

"the heavenly places. To Saul it was said, Why per- Acts ix. 4. “secutest thou me? but this man was privileged to hear

[the words], Thy sin is forgiven thee. That repentant "sinner is in holiness far below Paul; but because "in this matter we are still speaking of Saul, breathing " out threatening and slaughter, let us freely and boldly "say that Saul, by reason of his pride, heard the voice " of reproof, but this man, on account of his humility, "the voice of consolation. This man, because humility "had laid him low, the goodness of God raised up; "that man, because pride had lifted him up, the se"verity of God humbled. Cast not away therefore your "confidence, my brethren, in the mercy of our Creator. "Consider what ye are doing; review what ye have "done. Behold the abundance of God's goodness, and

come ye to the merciful Judge with tears, while He "waiteth for you. Considering that He is just, do not "overlook your sins. But considering that He is good, " peccator iste pœnitens. E. B.

t nostris quoque. E. B.

Considerantes vero quod pius sit? nolite desperare; Prebet apud deum homini fiduciam ? deus homo; Est nobis spes magna penitentibus? quia advocatus noster factus est judex noster? qui vivit et regnat cum patre in unitate spiritus sancti deus? per omnia sæcula sæculorum. AMEN. * et Spiritu sancto. E. B.

"take heed that ye do not despair. The God-man giv"eth unto man confidence toward God. There is good "hope for us, if we be penitent, because our Advocate "is ordained to be our Judge, who liveth and reigneth "with the Father in the unity of the Holy Ghost, God, "for ever and ever. Amen."

This title

is not rubricated.

XIV.

SERMO

IN DIE OMNIUM SANCTORUM.

f. 238 b, col. 2.

VENERANDA præsentis diei festivitas tanto fratres karissimi devocius est celebranda. quanto habundantius omnium sanctorum suffragiis tota redundat; Provida quippe sancti patres sanctierunt dispensatione. ut una die omnium sanctorum haberetur memoria ? et celebraretur* solen

“In the West, the institution of this festival is intimately connected with the dedication to Christian purposes of the Pantheon, or Rotunda, at Rome. This temple, built in honour of the victory of Augustus at Actium, was dedicated by M. Agrippa to Jupiter Vindex, and was called the Pantheon, probably from the number of statues of the gods which it contained, though other reasons are assigned for its name.

Up to the time of St. Gregory the Great [A.D. 590-604], idol temples were generally thrown down, or, if they were suffered to remain, were thought unworthy to be used in the service of God. Gregory himself at first maintained this principle, but in the latter part of his life, thought it would conduce more to the conversion of the heathen, if they were allowed to worship in the accustomed spot with new rites, (see his wellknown letter to Mellitus, in Bede, Hist. Eccl., ii. 30; Opp., vi. page 79); and from this time, the principle of converting heathen fanes to Christian uses seems to have become familiar. In the beginning of the seventh century, the Pantheon remained almost the solitary monument of the old heathen worship in Rome. In the year 607 Boniface III. obtained from the Emperor Phocas the important recognition of the supremacy of Rome over all other Churches; and in the same year, his successor, Boniface IV., having cleansed and restored the Pantheon, obtained the Emperor's permission to dedicate it to the service of God, in the name 'S. Mariæ semper Virginis et omnium martyrum.' This dedication is commemorated, and is believed to have taken place, on May 13..... The history of the establishment of the festival of All Saints on Nov. 1, is somewhat obscure." Originally, Nov. I seems to have been especially a Roman festival, "probably the dedication-feast of an oratory dedicated by Gregory III. [A.D. 731–741], 'In honorem Omnium Sanctorum.' But in the eighth century, the ob