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III., printed at Mans, by Charles Monnoyer, 1851. Now, you shall see in this book, as you saw just now in Bossuet's, the principles, and, in a certain way, the text of the passages which the Government has condemned.
Obadiah Walker's press was not less active at Oxford. But, with the exception of some bad translations of Bossuet's admirable works, these establishments put forth nothing of the smallest value. It was indeed impossible for any intelligent and candid Roman Catholic to deny that the champions of his Church were, in every talent and acquirement, completely over-matched.
However, I can scarcely believe that Buffon was not also thinking, by way of contrast, of Bossuet's Discourse on Universal History, a subject vast indeed, and yet of such an unity that the great orator was able to comprise it in a single treatise.
Montesquieu and Voltaire were both far enough removed from Bossuet's point of view, and the Spirit of Laws of the one, and the Essay on the Manners and Character of Nations of the other, mark a very different way of considering history from the lofty and confident method of the orthodox rhetorician.
He who writes these lines, in presence of this rare and impressive ensemble, felt that Bossuet's impassioned sketch was no longer sufficient for him. He began to walk about that lofty figure, and he was seized by a powerful temptation to depict the giant in all his aspects. It was a rich soil.
We have seen, that, to the very last, Bossuet, called out for Molanus, and entertained great hopes, that, if the matter were left to Molanus, and him, the noble Project of Reunion, would be crowned with success. There is no part of Bossuet's literary or active life, in which he appears to greater advantage, or in a more amiable light, than on this occasion.
Or when Protestantism, in virtue of its supposed rational and intellectual origin, gives the law to criticism too magisterially, criticism may and must remind it that its pretensions, in this respect, are illusive and do it harm; that the Reformation was a moral rather than an intellectual event; that Luther's theory of grace no more exactly reflects the mind of the spirit than Bossuet's philosophy of history reflects it; and that there is no more antecedent probability of the Bishop of Durham's stock of ideas being agreeable to perfect reason than of Pope Pius the Ninth's.
Excepting Bossuet's Histoire des Variations and Pascal's Provinciales, I do not think there are many books left to read if you insist on eliminating all those in which illicit love is mentioned." "Much loss that would be!" said Monsieur de Clagny.
The Universal Jubilee. Court Preachers. King David. Madame de Montespan is Obliged to go to Clagny. Bossuet's Mission. Mademoiselle de Mauleon. An Enemy's Good Faith. I do not desire to hold up to ridicule the rites of that religion in which I was born and bred. Neither would I disparage its ancient usages, nor its far more modern laws.
The King heard this, and publicly commended such an act of good feeling and grateful sympathy. Madame de Montausier and the Phantom. What She Exacts from the Marquise. Her Reproaches to the Duke. Bossuet's Complacency.
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