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Bossuet was not sanctimonious, but, to serve his own ends, proffered himself as spokesman and emissary, being anxious to prove to his old colleagues that he was on the side of what they styled moral conduct and good example. For a while I walked up and down my salon; but the least exertion fatigues me.
XII. A. Bain, The Emotions and the Will, part II, chap. IX. L. H. Gulick, in World's Work, vol. 15, p. 9797. Bossuet, Connaissance de Dieu et de Soi meme, chap. III, sec. 19. St. Augustine, Confessions, book VIII, chap. V. Janet, Elements de Morale, chap. X, sec. 3. W. L. Sheldon, An Ethical Movement, chap. X. A. Bennett, The Human Machine, chaps. I-V. O. S. Marden, Every Man a King.
The British Legion, about six hundred strong, was in the last year of the war attached to the llaneros corps, its members being highly esteemed by Paez, who called them "my friends, the English." The soldiers of the legion, however, were bitterly opposed to their commander, Colonel Bossuet, whom they held responsible for the miserable state of their rations and clothes and their want of pay.
In the midst of the uproar, Bossuet all at once terminated some apostrophe to Combeferre, with this date: "June 18th, 1815, Waterloo." At this name of Waterloo, Marius, who was leaning his elbows on a table, beside a glass of water, removed his wrist from beneath his chin, and began to gaze fixedly at the audience. It is Bonaparte's fatal number.
These monstrous decrees were carried into effect at a time when France reigned supreme in the domain of intellect, poetry, and the arts in the days of Racine, Corneille, Molière of Bossuet, Bourdaloue, and Fénélon. Louis XIV. had the soldier, the hangman, and the priest at his command; but they all failed him.
The resonant periods of Bossuet would hardly have echoed through the modern centuries if he had not had the magnificent court of Louis the Great for a sounding-board. When Mrs.
We could trust the ethics of Epictetus, because ethics had never changed. We must not trust the ethics of Bossuet, because ethics had changed. They changed in two hundred years, but not in two thousand. This began to be alarming. It looked not so much as if Christianity was bad enough to include any vices, but rather as if any stick was good enough to beat Christianity with.
One priest, famous for the part he took in the declaration of 1682, M. Bossuet, was not in error, when he wanted to form the rules of polity after the maxims of the Scriptures; and if he has pitiably failed in this endeavour, you have to accuse the weakness of his genius alone, which was too narrowly attached to examples taken from the books of Judges and Kings, without seeing that God, when He works on this world, proportions Himself to time and space, and knows the difference between Frenchmen and Israelites.
The whole course of human experience has been guided by Providence for the sake of the Church; that is, for the sake of the Church to which Bossuet belonged. Regarded as a philosophy of history the Discourse may seem little more than the theory of the De Civitate Dei brought up to date; but this is its least important aspect.
"I daresay it's very good, my dear; but I don't care for Madame de Sévigné " "Or his sketch of Bossuet's career in the Charing Cross." "My dear child, I do not even know who Bossuet was. All I require from Mr. Hawkehurst is, that he shall earn a good income before he takes you away from this house.
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