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of all earthly and corporal things. They leave us, or we them. The fashion of this world passeth away, says S. Paul, it is but a figure, a vain thing, an image, a mere appearance, yea, an appearance, which paffech away, an image, which escapes us while, we think, we embrace it. The Gospel, on the contrary, gives us constant and eternal blessings. (2)

4. Truth,

no objects to the conquerors percipiunt, infinita et inexof the Jews ; nor do we deny, hauita eft. Ego, qui nulli that they, who obtained these pene rei sum, effugere non riches, found no folid fatis- poffum, quin tot epistolas faction in them. We only quotidie fcribendi incumbat beg leave to observe, that the neceffitas, ut fæpe in mentem scope of the place requires us ejus Neroniani veniat, utinam to understand the prophet, as

literas nefcirem ! Epift. 417. speaking not of an insatiable Grutero. Utinam nihil unthirft for gold, but of an in- quam fcripfiflem! Ep. 4. fatiable thirst for conquefi. (2) The fashion of this world

No folid happiness in science. pajseth away. to cxmpa. Hac That prodigy of learning, voce eleganter apoftolus exJofeph Scaliger, who perfectly prefit mundi vanitatem. Niunderstood thirteen languages, hil est firmi, inquit, aut fowas deeply versed in almost lidi : eft enim facies tantum, every branch of literature, vel externa apparentia. Caland was perhaps one of the vin. in i Cor. vii. 31. greatest scholars that any age This passage, in which S, has produced, found so much Paul seems to allude to tbeaperplexity, not in acquiring trical representations, may be but in communicating his parallelled with a saying of knowledge, that sometimes, the wise man, Prov. xxiii. 3. like Nero, he wished he had Be not desirous of the ruler's never known his letters. Thus dainties; for they are deceitful he writes to a friend, of whom meat. Indulge not an inordi, he had requested some literary nate affection for worldly favours. Si homo inutilis grandeur ; for they, who polesses, facile hac molestia ca less the most of it,' find it less reres. Nunc quum omnes satisfactory, than you imaoperam tuam pofcant, non gine. An ancient French dimirum eorum numerum mag- vine gives this just sense of num esse, quemadmodum et the place : Fapyti, quod inutilitas, quam ex doctrina tua terpres vertit præterit, figni

4. Truth, in opposition to prophecies in the law, which were only promises ; the Gospel is the accomplishment of these ; therefore Jesus Christ said upon the cross, It is finished ; and at another time, I have finished the work, which thou gavest me to do. For this reason the Gospel is called the promise, because it is the execution of the great ana glorious promises of God. God in regard to the Gospel calls himself Jehovah who is : under the law he calls himself Jehovah who will be : but under the Gospel, who is, who was, and who is to

come.

ficat etiam decipit. Nolite pafling moments, and by huic mundo immodice affici ; continual revolutions we arnam etfi figuram ac fpeciem rive, frequently without think . boni nonnullam habet, fal- ing of it, at that fatal point, lax tamen est, suique ftudio- where time finishes, and eterfos decipit. Scholi. Joan. nity begins. Gagnai. in loc.

Happy then the christian Archbishop Flechier ampli- foul, who, obeying the prefies the subject thus.“ The cept of Jesus Christ, loves world has nothing solid, no not the world, nor any thing, thing durable : it is only a that composes it ; who wisely falhion, and a fashion which uses it as a mean, without irpasseth away. Yes, Sirs! the regularly cleaving to it as his tenderest friendships end. Ho- end ; who knows how to renours are specious titles, which joice without diffipation, to time effaces. Pleasures are sorrow without despair, to deamusements, which leave on fire without anxiety, to acly a lasting and painful repent- quire without injustice, to ance. Riches are torn from poffess without pride, and to us by the violence of men, or lose without pain! Happy escape us by their own insta- yet farther the soul, who rifbility. Grandeurs moulder ing above itself, in spite of away of themselves. Glory the body which encumbers it, and reputation at length lose remounts to its origin ; passes themselves in the abysses of without pausing beyond creatan eternal oblivion. So rollsed things, and happily loses the torrent of this world, itself in the bosom ofits Creawhatever pains are taken to tor!" Flech. Orais. funeb. de ftop it. Every thing is car Madame d'Aiguillon. ried away by a rapid train of

come. For, having accomplished his ancient promises, he hath laid firm foundations of future glory.

5. Truth, in opposition to the ancient Jewish figures, of which Jesus Christ is the substance. The law was a shadow of good things to come : but the Gospel exhibits the substance, the original, the archetype of what was represented in the law, the true spiritual Israel of God, the true deliverance from ipiritual Egypt, the true manna, the true tabernacle, the true Jerusalem, all these we have under the Gospel. (3)

6. Truth,

(3) Jesus Christ was the ges of the pagans were exprefly substance of the ancient figures forbidden—and that the far of the law. A great contro

greater part of the Mosaic versy hath arisen among learn- ceconomy was of pure revelaed men, on the origin, na- tion, of original divine inftiture, and use of the Mosaic tution—the whole being wiserites of religion. Some con- ly adapted to the then present tend, that the Mosaic eco state of the Jews, and figninomy was human, and that ficative of, and preparatory the Jews received their reli- to, the advent of the person gion from the Egyptians; on and the execution of the ofthe contrary, the far greater fices of Jesus Christ. The fepart of both ancient and mo veral arguments are too long dern divines affirm, that the to be inserted here : but see Mosaic dispensation was all Marsham Canon Chronic. fecul. divine, and that the heathens ix. Spenceri Differt. de Urim derived their doctrines and ce et Thum. cap. iv. feet. 8, &c. remonies of religion origi. Maimon. More Nevoch. ii. 46. nally from the Jews, and that Jofeph. Cont. Ap. I. i. 1. Orithey debased them by mixing gen. cont. Celj: I. i. Eufeb. with them Pagan philosophy Prepar. lib. xiii

. 12, &c. &c. and superstitious popular cuf cum multis aliis. toms. There is a third opi The learned Witfius confinion, that the Jewish ritual ders this subject very properretained some barmless Egyp- ly under these propofitions. tian ceremonies, and purified « Magna atque admiranda them by applying them to plane convenientia in religionobler objects that all erro nis negotio veteres inter Egypneous notions and immoral usa- tios atque Hebræos eft. Quæ,

cum

6. Truth, in opposition to the imperfect beginnings under the law. We are no longer under tutors and governors : but children at full age. We have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba, Father. I cannot help remarking, by the way, the ignorance of Messieurs of Port-Royal, who have transated this passage My Father, instead of Abba Fatber, under pretence that the Syriac word Abba signifies fatber. They did not know, that S. Paul alluded to a law among the Jews, which forbad saves to call a freeman Abba, or a free-woman Imma. The apostle meant, that we were no

more

cum fortuita effe non poffit, junctissimum. Hoc fine leneceffe eft, ut vel Egyptii sua gem pofuit tanquam opoupar ab Hebræis, vel ex adverso cuftodiam ; five carcerem aliHebræi sua ab Egyptiis ha- quam, qua conclufi exercitabeant. Then, adds he, eas rentur. l. iii. c. xiv. 13. rationes proferam, quibus in Father Quesnel strikes out, ductos se testantur viri erudi- in three words, a proper metiffimi, ut ex Egyptiorum thod of discoursing on John fontibus Hebræorum plerof- i. 14. " Christ is the fulness que rivulos derivatos esse cre of truth, of grace, and of dant. Super omnibus deni- glory. 1. Of truth, to verify que stirpory meam subjun- the types and figures of the gam,” which agrees with the fewish church. 2. Of grace, fentiments of our author. to compleat the righteousness Witfi Egyptiaca. lib. i. cap. of the christian church. 3. Of 1. l. iii. cap. 14. 10.

glory, to crown the holiness Among other things he of the elect, and to perfect calls the ceremonial law Opoupar and consummate the church prafidium, and adds, ita enim and religion in heaven." Quel apoftolus, Gal. iii. 23. UTO nel's Reflec. on the New Teft. in νομου εφρουρουμεθα, συγκεκλεισ- Ioc. perou sub lege velut prafidio cul The discussion of thcfe three todiebamur, conclufi. Nini- articles would edify common rum elegerat Deus populum hearers, while the introduIsraeliticum ex omnibus gen- cingof disputes about the firsttibus in populum fibi pecu- mentioned articles would perliarem. Ideoque eum a cæ- plex and confound them. teris gentibus voluit efle fe

more Naves : but freed by Jesus Christ, and consequently that we might call God Abba, as we may call the church Iinma. In translating the passage then, the word Abba, although it be a Syriac word, and unknown in our tongue, must always be preserved, for in this term consists the force of St. Paul's reasoning. (4)

You

(4) Remark the ignorance of to the victory, notwithstandMessieurs of Port Royal. Ouring the incredible pains the author had a famous dispute Port Royal was at, in procurwith these gentlemen. The ing, at a very great expence, Abbot of S. Cyran, John du a great number of certificates Verger de Hauraxe, and his from the Levant, which yet disciples, Dr. Arnaud, Dr. proved of no weight to lessen Nicolle, and other gentlemen the persuafion the reformed of Port Royal, were the he were of, concerning the faith roes of the Jansenist party of the christians of those parts One of them published a book with regard to the Eucharift.” entitled, The Perpetuity of Mr. Claude's answer to the Faith, " which occasioned Perpetuite de Foy was one of one of the molt famous dif- the first pieces that he wrote, putes, that ever was started and it gained him just and betwixt the Roman Catholics extenfive reputation. Bayle and the protestants. Mr. Arnaud. Rem. [O] Claude, who was the advo The gentlemen of Port Royal cate of the latter, has there- translated the pasage, My faby gained the greatest reputa- ther. The gentlemen of tion, that ever minister did: Port Royal made a new French and on the other hand, Mr. translation of the New TestaArnaud, who was the princi- ment, and endeavoured to pa) advocate of the former, procure an approbation from perhaps never displayed the the doctors of the Sorbonne, force of his genius with great- and a privilege from the king: er application than in that but Father Amelot, who godispute. We are entertained verned the chancellor Seguier through the whole of this fa- in matters of religion, demous contest, both on one feated all their measures ; for side and the other, with the he hated the Port Royalists, brightest thoughts, and the and he was also just about greatest strength of argument, publishing a translation of his that wit, eloquence, reading own. Simon. Bib. Crit. tom, and logic can furnish iii. c. 16. with ; each party laying claiin

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