With all these advantages, however, we moderns display far too much selfsufficiency and ingratitude towards those veteran pioneers who have preceded us in the literary warfare. As Johnson observes, "it is not uncommon for those who have grown wise by the labour of others, to add a little of their own, and overlook their masters." So we seem to forget that, if we have dressed and pruned the vine, others planted and watered it; if we have improved the cookery, and arranged the feast, others have collected the stores, and provided the materials. There is no branch of knowledge to which this remark is more applicable than theology; a science in which assuredly no new thing is to be found under the sun. We grow too impatient of the folios of our ancestors, and are almost afraid to lift down volumes, to the composition of which they devoted their midnight lamps and midnight prayers, and on which they often expended their valuable lives. We ought to reverence their labours, though we need not attempt to imitate them. We ought to examine their massy productions if we have leisure and opportunity, though we may not deem it necessary to peruse them with scrupulous exactness. They may be tedious to us; but they were not so to the less numerous but more sober-minded and industrious readers of the past age. These worthy persons were in a great measure destitute of the endless novelties and varieties in science and literature which divide the attention of their more frivolous successors. Let then the Christian who would profit by the best kind of books, learn to contract the circle of his reading. Let him repress a too excursive spirit of curiosity, and mortify a too voracious appetite for novelty. "Not to know some trifles is a praise," rather than a disgrace. Human life is far too short for that multiplicity of pursuits with which modern readers are apt to overburden their minds, and to which they fre

quently sacrifice objects of the first importance. I do not wish to recommend the indiscriminate perusal of folios of divinity; but it were to be wished that we were somewhat fonder of asking for the old paths, and consulting the wisdom of former times. Were we to do this more, we should light upon many a good way, many a wise remark, and many a holy maxim, now lost through that impatient and boundless curiosity which tempts us to range over the field of knowledge, content often with seeing much, and bringing home very little.

Notwithstanding his advanced age and growing infirmities, Bossuet continued with his accustomed zeal to conduct the affairs of his diocese, and watch over the general interests of the Romish Church. He exerted himself, to the admiration of all present, in the convention of the French clergy held in the year 1700. All the most important business of the session was entrusted to his care. He was commissioned on this occasion to examine the points which had been deemed censurable, and to draw up the forms in which they were to be condemned.

In the course of the following year (1701) he composed two small manuals for the instruction of those converts who had lately returned into the bosom of the Romish Church, in order to establish them more firmly in their new principles and profession. These treatises were, "Sur les Promesses de Jesus Christ faites à l'Eglise." We may remark here, that" the church" is always the grand watchword of the popish controversialist. He proceeds on the gratuitous assumption, that every thing which our Saviour has spoken respecting his church and people, relates exclusively to the dominion of the Romish see; and thence deduces, as he thinks, most unanswerably, the privileges and perpetuity of his own communion. Once admit his premises, and his conclusion will follow:

but whatbecomes of all his reasoning, if those premises appear to be without foundation? There is unhappily too much of the same kind of logic among the narrow-minded and the violent of every community of Christians.

Bossuet's last publications were two "Instructions contre la Version du Nouveau Testament imprimée à Trevoux." These appeared separately and successively, in the years 1702 and 1703. With the merits of the version in question I am unacquainted; but it would appear, even from the remarks of the writer of the "Eloge," that it was more distinguished for a strict adherence to critical accuracy, derived from a good acquaintance with the original language of the New Testament, than by respect for the voice of tradition and the authority of the fathers. This, which would have the effect of recommending it to the attention of a Protestant divine, rendered it somewhat distasteful to a champion of the Romish hierarchy. In the last of these publications Bossuet had promised a supplementary treatise, for the purpose of demonstrating that one constant unvarying tradition had prevailed in the church concerning the topics of grace and free will. An arduous undertaking truly, even if we confine the word church to the dominion of the papal see! This treatise was in answer to a challenge which had been sent to him by that respectable advocate of truth, M. Basnage. In the course of his Ecclesiastical History, M. Basnage had engaged to subscribe to the truth of every maxim and position which was to be found in Bossuet's book on the divisions of the Protestants, provided the latter could prove the agreement of all the Greek and Latin fathers with St. Augustine on the above-mentioned subjects of controversy. The Bishop of Meaux accepted the challenge. He declared that the materials necessary for the argument were already in his possession, and

only needed revision and arrangement to fit them to see the light. But he did not live to superintend the publication of this work.

His health began to fail in an alarming manner towards the autumn of 1703. He was afflicted with a severe attack of the stone, from which however he partially recovered for a short period: but his constitution had been thoroughly broken by the violence of the distemper; and the few months during which he had to live were a season of pain and languor. Yet the spirit of the man sustained his infirmity. He bore his acute malady with pious resignation. During his intervals of ease, he was still busy and industrious. In these moments, the holy Scriptures were his grand study, and the source of all his consolation. Even now his pen was not idle. He wrote an Exposition of the 21st Psalm; one of those Psalms which appear most clearly prophetical of the Messiah. He wrote also some explanatory observations on the celebrated passage of Isaiah, relative to the miraculous birth of the Redeemer; and it is to be hoped that his heart had an equal share with his understanding in these suitable employments of his declining hours.

A week before his death, his distemper attacked him with such increased violence that no hope could be any longer entertained of his recovery, and his departure was evidently nigh at hand. "He beheld its approach," says my author, "with the joy and confidence belonging to the character of a faithful servant, and died the death of the righteous, on the 12th of April, 1704, in the 77th year of his age." It would have been gratifying to have been favoured with a more ample and distinct account of the particulars of his last moments. Just enough is told to make us wish that more had been communicated. We hear of his confidence and joy; and we must charitably believe, considering the

nature of his last employments, that these sentiments were mingled with a due share of penitential humility, leading him to place his trust on no merits of his own, but solely on the all-sufficient atonement of the Redeemer. I cannot but think that upon the whole we are justified in forming this conclusion with respect to Bossuet, notwithstanding all his errors and faults; though the pious and intelligent Christian would, doubtless, have been gratified by somewhat fuller information concerning him, derived from a more impartial source.

There are one or two notices of Bossuet in the "Siècle de Louis XIV." by Voltaire, which I am unwilling to omit, though they would have found a more proper place in an earlier part of this memoir. We are told that he was originally designed for the law, a profession in which several of his relations had distinguished themselves; but his turn for theological studies and pulpit eloquence was so early and so strongly manifested, that his friends were diverted from their first intentions, and determined to educate him for the church. Previously to this, and while yet very young, he had been engaged, by a promise of marriage, to one Mademoiselle Desvieux, a lady of great accomplishments. This lady, however, observing the bent of his taste and talents, is said to have voluntarily surrendered her claims, and even encouraged him to enter into that sacred profession which would necessarily separate them for life. This, if true, exhibits a rare example of disinterestedness, and a cast of mind displaying more of the vigour of manly firmness than of the softness of the female character. Perhaps it might have been no disadvantage to Bossuet, had the laws of the Romish communion been such as to have allowed of his adhering to his matrimonial engagement. He might indeed have proved a less learned and less indefatigable controversialist; but this loss might

have been more than compensated by a greater influence of kindly feelings and Christian dispositions.

Bossuet first preached at court before the King and the Queen Dowager in 1662, some time before Bour daloue appeared upon the scene. His delivery in the pulpit was at once dignified and impressive; and Lewis was so struck both with the matter and the manner of his discourses that he wrote to his father to con gratulate him on possessing a son of so much promise and ability. In the department of ordinary preaching, however, Bourdaloue, when he became known, was more popular than Bossuet.

The literary celebrity of the Bi shop of Meaux rests very much on his "Oraisons Funebres." Of these only six are extant; but they are doubtless master-pieces in their kind. They exhibit a striking illustration of the maxim-Ars est celare artemthat the perfection of art in composi tion consists in concealing the traces of it from the reader. We find, in these discourses, all the ease, freedom, and energy which are characteristic of a genius confident of its own powers. They flow in a strong current of natural and striking observation, carrying the reader forward without the least sensation of weariness, and every now and then calling up his admiration by some happy touches of character, or bold sallies of eloquence. At the same time, it cannot be denied that the language is sometimes very unguarded, leading to erroneous views of Christian doctrine, even on fundamental points. There is also a tone of exaggeration in speaking of somewhat ordinary characters. Perhaps, with the exception of the Prince of Condé, none of the personages over whom the six published orations were pronounced, can be considered worthy of that posthumous celebrity which the eloquence of Bos, suet has conferred upon them. Englishmen, at least, will hardly deem the Queen of Charles I. en titled to that fine discourse, by

which he has handed down to posterity her merits and her misfortunes*.

In reviewing the characters of men of piety, learning, and distinguished abilities, who have lived and died members and champions of a corrupt church, it is natural to inquire whether they had not some favourite opinions or prejudices which predominated in their minds, and tended to establish them in the errors they had originally imbibed. The bias of education has undoubt edly great force in all cases; and, when we consider that the early tuition of Bossuet was entrusted to the Jesuits, we can hardly wonder that he should come forth the zealous advocate of a system of Christianity which he had learned at the feet of such able, artful, and indefatigable instructors. But Bossuet, with all his natural vigour and acuteness of mind, seems to have had his weak side, even in an intellectual point of view. We are told that he had an infinite reverence for tradition. He was accustomed to lay the greatest stress on the authority of the ancient fathers of the church, and to place that authority above the advantages of learning; those advantages which the student. of the Scriptures may derive from the results of sound, enlightened criticism, and from an accurate acquaintance with the original languages in which they were composed. This is the account given of him by his friends and admirers:-" Doc

• Perhaps some of your readers may be gratified by the following spirited sketch

of Cromwell's character, which occurs in

this oration." Un homme s'est rencontré d'une profondeur d'esprit incroyable; hypocrite raffiné autant qu'habile politique; capable de tout entreprendre et de tout cacher; également actif et infatigable dans la paix et dans la guerre; qui ne laissoit rien à la fortune de ce qu'il pouvoit lui ôter par conseil et par prevoyance; mais au reste, si vigilant et si pret à tout, qu'il n'a jamais manqué les occasions qu'elle lui a presentées: enfin, un de ces esprits remuans et audacieux, qui semblent être nés pour changer le monde,"

teur sublime, mais en même tems, humble enfant de l'église : voilà son caractère et sa louange." This fact, I think, furnishes a key to much of that ardour and tenaciousness with which Bossuet adhered to the doctrines and communion of Rome. He seems to have laid it down as a maxim that the voice of ancient tradition was equivalent, in certainty and authority, to the written word of God. This was a grievous prejudice which he never overcame, because he never thought of combating it, and never applied the force of his reason to surmount it. Once admit the certain authority of tradition; and many of the Romish errors and innovations will admit of a full defence.

The voice of tradition is undoubtedly to be respected, whenever it comes in aid of facts or opinions which are not already clearly established by the evidence of Scripture and history; but surely it ought to have no weight, when it appears to contradict that evidence. There are also other insuperable difficulties, with respect to this subject. The ancient uninspired writers of the church are sometimes inconsistent with each other, and sometimes even with themselves. But tradition is a still more uncertain foundation of belief. And, after all, how are we to ascertain the precise period when the authority of the fathers ceases ? Most learned men have limited their pretensions to the first three centuries. certain instances, to the fourth, the why may it not be extended, in fifth, or even the sixth age? Shall we take Origen for good authority, and yet reject Jerome, who was more orthodox, because he flourished about a century later? Amidst all this miserable uncertainty, the sure word and testimony of Scripture, the dictates of undoubted inspiration, are our only solid ground of reliance. The present Bishop of Peterborough has well proved that the authority of tradition was the grand question of dispute between

But

the Papists and the Protestants, and the main point on which most of their differences eventually hinged. The vigour of Bossuet's understanding gave, in some respects, as might be supposed, a rational and liberal cast to his piety. He was of opinion that professed devotees were in the habit of attaching too much importance to the minutia of religious observances, the punctual discharge of stated forms, while they neglected to cultivate that spirit of enlightened Scriptural piety which pervades the whole system, and accommodates itself to all the various circumstances of life. In this he considered the true dignity and usefulness of religious practice to consist; and here he undoubt edly was right. Monastic institutions have perhaps been treated, in modern times, with even more severity than they deserve. They seem, however, in addition to other objectionable circumstances, liable to this great disadvantage; that, by prescribing rules, exercises, and periods of devotion, which are never to be set aside or varied, they lead the minds of even sincere worshippers to rest too much in the contemplation of little things; to cleave too closely to petty observances; and to sacrifice general effect and usefulness to the punctilios of a needless scrupulosity. The dictates of an enlightened spirit of devotion will teach us to take a just and comprehensive survey of religious duties, and to assign to each its proper rank in the scale of relative importance, Occasions, moreover, will occur, in the varied commerce of life, in which a strict adherence to the ceremonials of religion may be found at variance with the spirit and practice of it; and the sensible and judicious Christian will hardly hesitate to sacrifice the form to the substance, where both cannot be retained.

The moderation of Bossuet towards Protestants was certainly displayed far more in words than actions. In his writings and private

conferences, he appears always to have kept the vehemence of his zeal within the limits of decency and propriety. His language never borders on scurrility or invective. Throughout his "Exposition," more particularly, a tone of great moderation is observable. This indeed was nothing more than sound policy. He knew that he had to deal with a number of learned, able, and most respectable antagonists. The cause of Protestantism was strong; and he might reckon, amongst his opponents, some of the most eminent divines in Europe. But, when a favourable occasion presented itself, he betrayed that spirit of exclusiveness and intolerance, which, amidst all the delinquencies of the Church of Rome, is the most odious; as the want of charity has been said to be equivalent to a great heresy. In his funeral oration on Le Tellier, the chancellor of France, who affixed the royal seal to the revocation of the edict of Nantes, he speaks of that cruel decree in terms of the highest approbation, and in such a manner as, considering the influence he enjoyed at that time in the court of Versailles, may well convince us that it was not brought to perfection without his counsel and assistance. This, he tells us, was the pious enactment which was to give a fatal blow to heresy. Rather was it that decree which drove into lasting exile many thousands of the best and most industrious subjects of the French monarchy; which, in depriving those innocent persons of their rights and property, impoverished, by a just retaliation, the country that had ejected them from her bosom; which tended to confirm the whole mass of foreign Protestants in their abhorrence of popish tyranny and oppression, and which probably, by removing those who were the salt of the nation, helped much to expose it to the inroads of that corruption and infidelity which flowed on with rapid advances during the course of the following century, and at last swept