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the happiest, the other the most wretched of men: of the wise. “There is a God; seek not for happithe one knowing experimentally the vanity of this ness in creatures." Then every thing which alworld's pleasure; the other, the reality of its affic- lures us towards the love of the creature, is evil, tions.

because it so far hinders us from serving God, if we 59. The heathen spoke ill of Israel; and so also know him; or from seeking him, if we do not. did the prophet—and so far from the Israelites hav- Now, we are full of concupiscence. Then we are ing a right to say, You speak as the heathen," it full of evil. We must learn, then, to abhor ourappears that one of his strongest arguments was selves, and all that would attach us to any other drawn from th. fact, that the heathen spake like than God only. him.

66. When we would think of God, how many 60. God does not propose that we should submit things we find which turn us away from him, and to believe him contrary to our reason, or that he tempt us to think otherwise. All this is evil; yet it should make us the subjects of a mere tyrannical is innate. authority. At the same time, he does not profess to 67. That we are worthy of the love of others, is give us reasons for every thing he does. And to false. To wish for their love is unjust. Had we reconcile these contrarieties, he is pleased to exhibit been born in a right state of mind, and with a due to us clear and convincing proots of what he is, knowledge of ourselves and others, we should not and to establish his authority with us, by miracles have felt this wish. Yet we are born with it. We and proofs which we cannot hunestly reject; so that are then born unjust. Each one regards himself. subsequently, we may believe withoui hesitation, That is contrary to all order. Each should regard the mysteries which he teaches, when we perceive the general good. This selfish bias is the source of that we have no other ground for rejecting them, all error, in war, in government, and in economy, but that we are not able of ourselves, to ascertain &c. whether they are so as they appear or not.

If the members of each national and civil com61. Mankind is divided into three classes of per- munity should seek the good of the whole body, sons; those who have found out God, and are serv- these communities themselves, should seek the good ing him; those who are occupied in seeking after of that whole body of which they are members. God, and have not yet found him; and those who He who does not hate in himself that self-love, have not only not found God, but are not seeking and that propensity which leads him to exalt himhim. The first are wise and happy; the last are self above all others, must be blind indeed; for nofoolish and unhappy; the middle class are wise, thing is more directly contrary to truth and justice. and yet unhappy.

For it is false that we deserve this exaltation; and 62. Men frequently mistake their imagination for to attain it, is both unjust and impossible; for their heart, and believe that they are converted as every one seeks it. This disposition with which soon as they begin to think of turning to God. we are born, is manifestly unjust—an evil from

Reason acts so tardily, and on the ground of so which we cannot, but from which we ought, to free many different views and principles, which she re- ourselves. quires to have always before her, that she is con- Yet, no other religion but the Christian has continually becoming drowsy and inert, or going ac- demned this as a sin, or shown that we are born tively astray for want of seeing the whole case at with it; and that we ought to resist it, or suggested

It is just the reverse wiih feeling; it acts at a means of cure. once, and is ever ready for action. It were well 68. There is in man an internal war between his then, after our reason has ascertained what is truth, reason and his passions. He might have enjoyed to endeavor to feel it, and to associate our faith some little repose, had he been gifted with reason, with the affections of the heart; for without this it without the passions, or with passions independently will ever be wavering and uncertain.

of reason. But, possessed as he is of both, he canThe heart has its reasons, of which reason knows not but be in a state of conflict, for he cannot make nothing. We find this in a thousand instances. peace with the one, without being at war with the It is the heart which feels God, and not the reason- other. ing powers. And this is faith made perfect:-God If it is an unnatural blindness to live without inreatizeel by feeling in the heart.

quiry as to what we really are; it is surely a far 63. It is an essential feature of the character of more fearful state, to live in sin, while we acknowGod, that his justice is infinite, as well as his mercy. ledge God. The greater part of men, are the subYet certainly his justice and severity towards the jecis of one or other of these states of blindness. impenitent, is less surprising than his mercy to- 69. It is certain that the soul is either mortal or wards the elect.

immortal. The decision of this question must make 64. Man is evidently made for thinking. Thought a total difference in the principles of morals. Yet is all his dignity, and all his worth. To think philosophers have arranged their moral system enrightly, is the whole of his duty; and the true order tirely independent of this. What an extraordinary of thought, is to begin with himself, with his au- blindness! thor, and his end. Yet on what do men in general However bright they make the comedy of life think? Never on these things: but how to obtain appear before, the last act is always stained with pleasure, wealth, or same; how to becoine kings, blood. The earth is laid upon our head, and there without considering what it is to be a king, or even it lies for ever. to be a man.

70. When God had created the heavens and the Human thought in its nature wondersul. To earth, which could feel no happiness in their own exmake it contemptible, it must have some strange istence, it pleased him to create also a race of beings defects; and yet it has such, that nothing appears who should feel this, and they should constitute a more ridiculous. How exalted in its nature? How compound body of thinking members. All men degraded in its misuse.

are members of this body; and in order to their 65. If there is a God, we ought to love him-not happiness, it was requisite that their individual and his creatures. The reasonings of the wicked in the private will be conformed to the general will, by Book of Wisdom, are founded on their persuasion, which the whole body is regulated. Yet it often that there is no God. They say, Grant this, and happens, that one man thinks himself an independour delight shall be in the creature. But, had they ent whole; and that, losing sight of the body with known that there is a God, they would have drawn which he is associated, he believes that he depends a different conclusion; and that is the conclusion only on himself, and wishes to be his own centre,

once.

and his own circumference. But he finds himself | impiety that yet remains If our sensuality were in this state, like a member amputated from the not opposed to penitence, and our corruption to the body, and that having in himself no principle of divine purity, there would be nothing painful in it

. nife, be only wanders and becomes more confused We only suffer just in proportion as the evil which in the uncertainty of his own existence. But when, is natural to us, resists ihe supernatural agency of at length, a man begins rightly to know himself, he grace. We feel our heart rending under these op is, as it were, returned to his senses; then he feels posing influences. But it were sadly unjust to at that he is not the body; he understands then that tribuie this violence to God, who draws us to him he is only a member of the universal body, and that self, rather than to the world, which holds us back. to be a member, is to have no life, being, or motion, Our case is like that of an infant, whom its mother but by the spirit of the body, and for the body—thai drags from the arms of robbers; and who, even in a member separated from the body to which he be- the agony of larceration, must love the fond and longs, has only a remnant and expiring existence; legitimate violence of her who struggles for its and that he ought not to love himself, but for the liberty, and can only detest the fierce and tyrannisake of the body, or rather that he should love only cal might of those who detain it so unjustly. The the whole body, because in loving that, he loves most cruel war that God can wage against men in himself, seeing that in it, for it, and by it, only has this life is, to leave them without that war which he any existence whatever.

he has himself proclaimed. I am come, said Christ, For the regulation of that love which we should to bring war ; and to provide for this war, he says, feel towards ourselves, we should imagine ourselves I am come to bring fire and sword. Matt. x. 34. Luke a body composed of thinking members, for we are xii. 49. Before this, the world lived in a false and members one of another; and thus, consider how delusive peace. far each member should love itself.

73. God looks at the interior. The church judges The body loves the hand, and if the hand had a only by the exterior. God absolves as soon as he will of its own, it should love itself precisely in sees penitence in the heart. The church only when that degree, that the body loves it. Any measure she sees it in our works. God makes a church, of love that exceeds this, is unjust.

which is pure within, and which confounds, by its If the feet and the hands had a separate will, they internal and spiritual sanctity, the impious superwould never be in their place, but in submitting it ficial pretences of the self-sufficient and the Pharito the will of the whole body; to do otherwise, is see. And the church forms a company of men, insubordination and error. But in seeking exclu- whose outward manners are so pure, as to condemn sively the good of the whole body, they cannot but the habits of the heathen. If there are within her consult their individual interest.

border, hypocrites so well concealed, that she deThe members of our body are not aware of the tects not their malignity, she permits their contiadvantage of their union, of their admirable sym- nuance, for though they are not received by God, pathy, and of the care that nature takes to infuse whom they cannot deceive, they are received by into them vitality, and make them grow and endure. men, whom they can. In such cases, however, the If they could know this, and availed themselves of church is not outwardly dishonored, for their contheir knowledge, to retain in themselves the nourish- duct has the semblance of holiness. ment which they received, without distributing it to 74. The law has not destroyed natural principle; the other inembers, they would not only be unjust

, it instructs nature. Grace has not abrogated the but actually miserable—they would be hating, and law; it enables us to fulfil it. not loving themselves: their happiness, as well as We make an idol even of truth itself; for truth, their duty, consisting in submission to the guidance apart from charity, is not God. It is but his image, of that all pervading soul, which loves them better an idol that we ought neither to love nor worship; than they can love themselves.

still less should we love and adore its contrary, He who is joined to the Lord is one spirit. I love which is falsehood. myself, because I am a member of Jesus Christ. I 75. All public amusements are full of danger to love Jesus Christ, because he is the hea of the the Christian life; but amongst all those which the body of which I am a member. All are in one; each world has invented, none is more to be feared than one is in the other.

sentimental comedy. It is a representation of the Concupiscence and compulsion are the sources of passions so natural and delicate, that it awakens all our actions, purely human. Concupiscence gives them, and gives them fresh spring in the heart-esrise to voluntary, and compulsion to involuntary pecially the passion of love, and still more so, when actions.

it is exhibited as eminently chaste and virtuous. 71. The Platonists, and even Epictetus and his For the more innocent it is made to appear to infollowers maintained, that God only was worthy of nocent minds, the more are they laid open to its inlove and admiration ; yet they sought for themselves fluence. The violence of it gratifies our self-love, the love and admiration of men. They had no which speedily desires to give rise to the same efidea of their own corruption. If they feel them- fects, which we have seen represented. In the selves naturally led to love and adore him, and to mean while, also, conscience justifies itself by the seek in them their chief joy, they are welcome to honorable nature of those feelings which have been account themselves good. But if they feel a na- portrayed, so far as to calm the fears of a pure toral aversion to this, if they have no manifest bias, mind, and to suggest the idea that it can surely be bat to wish to establish themselves in the good opi- no violation of purity to love with an affection so nion of men; and that all their perfection comes to apparently rational. And thus, we leave the theatre this, to lead men, without compulsion, to find hap- with a heart teeming with the delights and the tenpiness in loving them; then I say, that such perfec- dernesses of love; and with the understanding so tion is horrible. Whát, have they known God, and persuaded of its innocence, that we are fully prehave not desired exclusively that his creatures pared to receive its first impressions, or rather to should love him? Have they wished that the af- seek the opportunity of giving birth to them in the sections of men should stop ai themselves? Have heart of another, that we may receive the same they wished to be to men, the object of their deli- pleasures, and the same adulation which we saw berate preference for happiness?

so well depicted on the stage. 72. It is true, that there is difficulty in the prac- 76. Licentious opinions are so far naturally tice of piety. But this difficulty does not rise from pleasing to men, that it is strange that any should the piety that is now begun within us, but from the be displeased with them. But this is only when they

ness.

most.

have exceeded all moderate bounds Besides, there generally there is more in it belonging to others are many people who perceive the truth, ihough ihan to themselves. they cannot act up to it. And there are few who 81. Christian piety annihilates the egotism of the do not know that ihe purity of religion is opposed heart; worldly politeness veils and represses it. to such lax opinions, and that it is folly to affirm, 82. If my heart were as poor as my understand. that an eternal reward awaits a life of licentious- ing, I should be happy, for I am thoroughly per

suaded, that such poverty is a great means of sal77. I feared that I might have written erroneous- vation. ly, when I saw myself condemned; but the exam- 83. One thing I have observed, that let a man be ple of so many pious witnesses made me think dif- ever so poor, he has always something to leave on ferently. It is no longer allowable to write truth. his death bed.

The Inquisition is entirely corrupt or ignorant. 81. I love poverty, because Jesus Christ loved it. It is better to obey God than man. "I fear nothing. I love wealth, because it gives the means of assistI hope fui nothing. The Port Royal feared. It ing the wretched. I wish to deal faithfully with all was bad policy to separate the two, for when they men. I render no evil to those who have done evil feared the least, they made themselves feared the to me; but I wish them a condition similar to my

own, in which they would not receive from the Silence is the bitterest persecution. But the saints greater portion of men either good or evil. I aim have never held their peace. It is true that there to be always true, and just, and open towards all should be a call to speak; but we are not to learn men. I have much tenderness of heart towards this from the decrees of the council, but from the those whom God has more strictly united to me. necessity of speaking.

Whether I am in secret, or in the sight of men, I If my letters are condemned at Rome, that which have set before me in all my actions, the God who I condemned in them, is condemned in heaven. will judge them, and to whom I have consecrated

The Inquisition, and the society of Jesuits, are them. These are my feelings; and I bless my Rethe two scourges of the truth.

deemer every day of my life, who has planted them 78. I was asked, first, if I repented of having in me; and whó, from a man full of weakness, written the Provincial Letters? I answered, That misery, lust, pride, and ambition, has formed one far from repenting, if I had it to do again, I would victorious over these evils by the power of that write them yet more strongly.

grace, to which I owe every thing, seeing that in I was asked in the sccond place, why I named the myself there is nothing but misery and horror. authors from whom I extracted those abominable 85. Disease is the natural state of Christians; for passages which I have cited ? I answered, If I were by its influence, we become what we should be at in a town where there were a dozen fountains, and all times; we endure evil; we are deprived of all I knew for certain that one of them was poisoned, our goods, and of all the pleasures of sense; we I should be under obligation to tell the world not to are freed from the exciteinent of those passions draw from that fountain; and, as it might be sup- which annoy us all through life; we live without posed, that this was a mere fancy on my part, I ainbition and without avarice, in the constant exshould be obliged to name him who had poisoned pectation of death. And is it not thus, that Chrisit, rather than expose a whole city to the risk of rians should spend their days? And is it not rea) death.

happiness to find ourselves placed by necessity in I was asked, thirdly, why I adopted an agreeable, that state in which we ought to be, and that we jocose, and entertaining style ? ' I answered, If I have nothing to do, but humbly and peaceably subhad written dogmatically, none but the learned mit to our lot. With this view, I ask for nothing would have read my book; and they had no need else but to pray God that he would bestow this grace of it, knowing how the matter stood, at least as well upon me. as I did. I conceived it therefore my duty to write, 86. It is strange that men have wished to dive so that my letters might be read by women, and into the principles of things, and to attain to unipeople in general, that they might know the dan- versal knowledge; for surely it were inpossible to ger of all those maxims and propositions which cherish such a purpose, without a capacity, or the were then spread abroad, and admitted with so lit- presumption of a capacity, as boundless as nature tle hesitation.

itself. Finally, I was asked If I had myself read all the 87. Nature has many perfections to show that it books which I quoted? I answered, No. To do is an image of the Deity. It has defects, to show this, I had need have passed the greater part of my that it is but an image. life in reading very bad books. But I have twice 88. Men are so completely fools by necessity, that read Escobar throughout; and for the others, I got he is but a fool in a higher strain of folly, who does several of my friends to read them; but I have ne- not confess his foolishness. ver used a single passage without having read it 89. Do away the doctrine of probability, and you myself in the book quoted, without having examin- please the world no longer. Give them the doced the case in which it is brought forward, and irine of probability, and you cannot but please them. without having read the preceding and subsequent 90. If that which is gent were made cercontext, that I might not run the risk of citing that tain, the zeal of the saints, for the practice of good for an answer, which was, in fact, an objection, works, would be useless. which would have been very unjust and blame- 91. It must be grace indeed that makes a man a able,

saint. And who, even in his most doubtful mood, 79. The Arithmetical machine produces results does not know what constitutes a saint, and what a which come nearer to thought, than any thing :hat natural man? brutes can do; but it does nothing that would, in 96. The smallest motion is of importance in na the least, lead one to suppose that it has a will like ture. The whole substance of the sea moves when them.

we throw in a pebble. So in the life of grace, the 80. Some authors, speaking of their works, say, most trifling action has a bearing in its conse“My book, my commentary, my history.” They quences upon the whole. Every thing then is imbetray their own vulgarity, who have just got a portant. house over their heads, and have always, My 97. Naturally men hate each other. Much use house," at their tongue's end. It were betier to say, has been made of human corruption, to make it “Our book, our history, our commentary," &c. fór subserve the public good. But then, all this is but deception; a false semblance of charity; really it is the advantage of certainty, then we should do noonly hatred after all. This vile resource of human thing in religion; for religion is not a matter of nalure, this figmentum malum is only covered. It certainty. But how many things we do unceris not removed.

tainly, as sea voyages, battles, &c. I say then, that 98. They, who say that man is too insignificant we should do noihing at all, for nothing is certain. to be admitted to communion with God, had need There is more of certainty in religion, than in the be more than ordinarily great to know it assuredly. hope that we shall see the morrow; for it is not

99. It is unworthy of God to join himself to man certain that we shall see the morrow. But it is cerin his miserable degradation; but it is not so to tainly possible, that we may not see to-morrow.* bring him forth from that misery.

And this cannot be affirmed of religion. It is not 100. Who ever heard such absurdities? sinners certain that religion is; but who will dare to say, purified without penitence; just men made perfect that it is certainly possible that it is not ? Now without the grace of Christ; God without a con- when we labor for tomorrow, and upon an uncertrolling power over the human will; predestination tainty, reason justifies us. without mystery; and a Redeemer without the cer- 108. The inventions of men progressively imtainty of salvation.

prove from age to age. The goodness and the 103. That Christianity is not the only religion, is wickedness of men in general remain the same. no real objection to its being true. On the contrary, 109. A man must acquire a habit of more philothis is one of the means of proof that it is true. sophic speculation and thought on what he sees,

104. In a state established as a republic, like Ve- and form his judgment of things by that, while he nice, it were a great sin to try to force a king upon speaks generally to others in more popular lanthem, and to rob the people of that liberty which guage. God had given them. But in a state where mo- 111.7 Casual circumstances give rise to thoughts, parchical power has been admitted, we cannot vio- and take them away again; there is no art of crelate the respect due to the king, without a degree ating or preserving them. of sacrilege; for as the power that God has con- 112. You think ihat the church should not judge ferred on him, is not only a representation, but a of the inward man, because this belongs only to participation of the power of God, we may not op- God; nor of the outward man, because God judges pose it without resisting manifestly the ordinance of the heart; and thus, destroying all power of disof God. Moreover, as civil war, which is the con- criminating human character, you retain within the sequence of such resistance, is one of the greatest church the most dissolute of men, and men who so evils that we can commit in violation of the love manifestly disgrace it, that even the synagogues of of our neighbor, we can never sufficiently magnify the Jews, and ihe sects of philosophers would have the greatness of the crime. The primitive Chris- ejected them as worthless, and consigned them to tians did not teach us revolt, but patience, when abhorrence. kings trampled upon their rights.

113. Whoever will, may now be made a priest, I am as far removed from the probability of this as in the days of Jeroboam. sin, as from assassination and robbery on the high- 114. The multitude which is not brought to act way. There is nothing more contrary to my na- as unity, is confusion. That unity which has not lural disposition, and to which I am less tempted. its origin in the multitude, is tyranny.

105. Eloquence is the art of saying things in such 115. Men consult only the ear, for want of the a manner, that in the first place, those to whom we heart. speak, may hear them without pain, and with plea- 116. We should be able to say in every dialogue sure; and, in the second, that they may feel inter- or discourse, to those who are offended at it, "of ested in them, and be led by their own self-love, to what can you complain ?" a more willing reflection on them. It consists in 117. Children are alarmed at the face which they the endeavor to establish a correspondence between have themselves disguised; but how is it, that he the understanding and heart of those to whom we who is so weak as an infant, is so bold in maturer speak, on the one hand, and the thoughts and ex- years ? Alas, his weakness has only changed its pressions of which, we make use on the other; an subject ! idea which supposes, at the outset, that we have 118. It is alike incomprehensible that God is, and well studied the human heart, to know all its re- that he is not; that the soul is in the body, and that cesses, and rightly to arrange the proportions of a we have no soul; that the world is, or is not crediscourse, calculated to meet it. We ought to put ated; that there is, or is not such a thing as oriourselves in the place of those to whom we speak, ginal sir.. and try upon our own heart, the turn of thought 119. The statements of atheists ought to be perwhich we give to a discourse, and thus ascertain if fectly clear of doubt. Now it is not perfectly clear, the one is adapted to the other, and if we can in that the soul is material. this way acquire the conviction, that the hearer 120. Unbelievers are the most credulous! They will be compelled to surrender to it. Our strength believe the miracles of Vespasian, that they may not should be, in being simple and natural, neither in- believe the miracles of Moses. flating that which is little, nor lowering that which is really grand. It is not enough that the statement be beautiful. It should suit the subject, hav

We may say generally, the world is made by ing nothing exuberant, nothing defective.

figure and motion, for that is true; but to say what Eloquence is a pictural representation of thought; figure and motion, and to specify the composition and hence those who, after having painted it, make of the machine, is perfectly ridiculous; for it is additions to it, give us a fancy picture, but not a useless, questionable, and laborious. But, if it be portrait. 106. The Holy Scripture is not a science of the an hour's thought.

all true, the whole of the philosophy is not worth understanding, but of the heart. It is intelligible only to those who have an honest and good heart. The veil that is upon the Scriptures, in the case of That is, we know of possiblo events by which this the Jews, is there also in the case of Christians. might be the case. Charity is not only the end of the Holy Scriptures, The thought 110, is not found in the MSS. but hat the entrance to them.

only in the edition of Condorcet, an authority cer 107. If we are to do nothing, but where we have tainly not to be followed.

6

ON THE PHILOSOPHY OF DESCARTES.

HIS FATHER.

CHAPTER XXII.

place in Jesus Christ, must occur also in all his

members. THOUGHTS ON DEATH, EXTRACTED FROM A LETTER OF Let us consider life then as a sacrifice, and that M. PASCAL, ON THE OCCASION OF THE DEATH OF the accidents of lise make no impression on the

Christian mind, but as they interrupt or carry on When we are in affliction, owing to the death of which constitutes the victim due to God a victim

this sacrifice. Let us call nothing evil but that some friend whom we loved, or some other misfor- offered to the devil; but let us call that really good, tune that has happened to us, we ought not to seek which renders the victim due in Adam to the devil, for consolation in ourselves, nor in our fellow-creatures, nor in any created thing; we should seek it a victim sacrificed to God; and by this rule, let us

examine death. in God only. And the reason is, that creatures are not the primary cause of those occurrences which

For this purpose we must have recourse to the we call evils. But that the providence of God person of Jesus Christ: for as God regards men being the true and sole cause of them, the arbiter only in the person of the Mediator, Jesus Christ, and the sovereign, we ought, undoubtedly, to have men also should only regard either others or them recourse directly to their source, and ascend even selves, mediately through him. to their origin, to obtain satisfactory alleviation.

If we do not avail ourselves of this mediation, For, if we follow this precept, and consider this we shall find in ourselves nothing but real miseries afflicting bereavement, not as the result of chance, or abominable evils; but if we learn to look at nor as a faral necessity of our nature; not as the every thing through Jesus Christ, we shall always spori of those elements and atoms of which man is obtain comfort, satisfaction, and instruction. formed, (for God has not abandoned his elect to the Let us look at death then through Christ, and not risk of caprice or chance, but as the indispensable, without him. Without Christ it is horrible, detestinevitable, just, and holy result of a decree of the able; it is the abhorrence of human nature. In providence of God, to be executed in the fulness of Jesus Christ it is very different; it is lovely, holy, iime; and, in fact, that all which happens has been and the joy of the faithful. All trial is sweet in eternally present and pre-ordained in God; if, I Jesus Christ, even death. He suffered and died to say, by the teachings of grace we consider this sanctify deaih and suffering; and as God and man, casualiy, not in itself

, and independently of God, he has been all that is great and noble, and all thai but viewed independently of self, and as in the will is abject, in order to consecrate in himself all things of God, and in the justice of his decree, and the except sin, and to be the model of all conditions of order of his Providence; which is, in fact, the true life. cause, without which it could not have happened, In order to know what death is, and what it is in by which alene it has happened, and happened in Jesus Christ, we should ascertain what place it the precise manner in which it has; we should holds in his one eternal sacrifice; and with a view adore in humble silence the inaccessible elevation to this, observe, that the principal part of a sacrifice of his secrecy; we should venerate the holiness of is the death of the victim. The offering and the his decrees; we should bless the course of his pro- consecration which precede it, are preliminary steps, vidence; and, uniting our will to the very will of but the actual sacrifice is death, in which the creaGod, we should desire with him, in him, and for ture, by the surrender of its lifé, renders to God all him, those very things which he has wished in us, the homage of which it is capable, making itself and for us, from all eternity.

nothing before the eyes of His majesty, and adoring 2. There is no consolation but in truth. Unques- thai Sovereign Being which exists essentially and tionably there is nothing in Socrates or Seneca alone. It is true that there is yet another step after which can soothe or comfort us on these occasions. the death of the victim, which is God's acceptance They were under the error, which, in blinding the of the sacrifice, and which is referred to in the first man, blinded all the rest. They have all con- Scripture, as Gen. viii. 21. And God smelled a ceived death to be natural to man; and all the dis- sweet saror. This certainly crowns the offering; courses that they have founded upon this false prin- but then this is more an act of God towards the ciple, are so vain and so wanting in solidity, that creature, than of the creature to God; and does they have only served to show, by their utter use not therefore alter the fact that the last act of the lessness, how very feeble man is, since the loftiest creature is his death. productions of the greatest minds are so mean and

All this has been accomplished in Jesus Christ. puerile.

When he came into the world he offered himself. It is not so with Jesus Christ; it is not so with So Heb. ix. 14. Through the eternal Spirit, he of. the canonical Scriptures. The truth is set forth fered himself to God. When he cometh into the world, there: and consolation is associated with it, as in- he saith, Sacrifice and offering thou wouldst not, bruit fallibiy as that truth itself is infallibly separated a body thou hast prepared me. Then, said I, LO, I from error. Let us regard death then, by the light come, in the volume of the book it is written of me, to of that truth which the Holy Spirit teaches. We do thy will, O God; yea, thy law is within my heart. have there a most advantageous means of knowing Heb. x. 5.' Psalm xl. 7, 8. Here is his oblation; that really and truly death is the penalty of sin, ap- his sanctification followed immediately upon his pointed to man as the desert of crime, and neces- oblation. This sacrifice continued through his sary to man for his escape from corruption : that it whole life, and was completed by his death. So is the only means of delivering the soul from the Luke xxiv. 26. Ought not Christ to have suffered motions of sin in the members, from which the these things, and entered into his glory. And again, saints are never entirely free, while they live in Heb. v. In the days of his flesh, when he had offered this world. We know that life, and the life of up prayers and supplications, with strong crying and Christians especially, is a continued sacrifice, which tears unto him that was able to save him from death, can only be terminated by death. We know that he was heard in that he feared ; and though he were Jesus Christ

, when he came into this world, consi- a son, yet learned he obedience by the things which he dered himself, and offered himself to God as a sa- suffered. And God raised him from the dead, and crifice, and as a real victim; that his birth, his life, caused his glory to rest upon him, (an event forhis aeath, resurrection and ascension, and his sit- merly prefigured by the fire from heaven, which ting at the right hand of the Father, are but one fell upon the victims 10 burn and consume the and the same sacrifice. We know that what took / body,) to quicken him to the life of glory. This is

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