THE CHRISTIAN OBSERVER. No. 254.] FEBRUARY, 1823. [No. 2. Vol. XXIII. RELIGIOUS COMMUNICATIONS. To the Editorofthe Christian Observer. AMONG divines of learning and abilities who have appeared in modern times, there are few whose lives are more calculated to excite interest and curiosity in the mind of the general reader, than Bossuet, the celebrated bishop of Meaux. His acuteness and energy of intellect were so remarkable, his learning was so great, his station in the Romish Church so conspicuous, his influence so powerful and extensive, and his industry and activity so unwearied and incessant, that he must be numbered amongst the most extraordinary characters, not only of his own age, but perhaps of any period of the world. I cannot but think, therefore, that a memoir of his life may be acceptable to your readers; particularly if drawn up, as I should desire it to be, with that intermixture of devotional and practical remark, and that regard to general religious benefit, which, I trust you will allow me to say, have always honourably distinguished the pages of your miscellany. The information contained in the following memoir, is chiefly taken from the Eloge Historique de Bossuet, published in the Journal des Savans of September 8, 1704, a short time after his death. This piece is very well written; but the reader who may choose to consult it will find that the writer of the following article is indebted to it for little more than a series of dates and facts. F. CHRIST. OBSERV. No. 254. MEMOIR OF BOSSUET, BISHOP OF MEAUX. Jacques Benigne Bossuet was born at Dijon, the capital of ancient Burgundy, now the principal town of the department of the Côte d'Or, on the 27th of September 1627. He sprang from a family, the members of which had distinguished themselves in the profession of the law, and had acquired reputation in the parliaments of Dijon and of Metz. He gave early and premature symptoms of that celebrity at which he was ultimately to arrive. His talents and industry were far above his years. It was probably on account of these promising appearances, that his friends marked him out for the sacred function of the Christian ministry, even during his childhood. He pursued his first studies under the superintendence of the Jesuits at Dijon, and made a rapid progress in scholarship. By those who are accustomed to trace the operations of the human mind through the various successive stages of life, this circumstance will not be disregarded. His early acquaintance with the Jesuits, his respect for their learning and abilities, and his gratitude for their instructions, might contribute, among other causes, to form that strong attachment to the Romish communion, and that zeal for its interests, which so strikingly distinguished him throughout his whole career. At the proper age he was sent to the university of Paris, and there went through the usual courses of divinity and philosophy. He manifested a very particular taste for theological studies; and his genius L in this respect, according to the remark of one of his biographers, proclaimed him the future champion of the Romish Church. In taking the degree of doctor in divinity, it was a custom for the candidate to prostrate himself before the altar, and there to give a solemn pledge of his determination to dedicate his whole future life to the service and defence of the Catholic religion. Ceremonies of this kind are apt, in course of time, to degenerate into a mere form. But Bossuet seems, upon this occasion, to have been animated with all the ardor of devout sincerity. He went through the ceremony like a man in earnest, and implored of God, with tears, that he might be so far honoured, as to become, if necessary, a martyr for the sake of religion. It would be contrary to all probability, as well as argue an utter want of charity, to suppose that he was acting a part upon this occasion. He, no doubt, entered upon his sacred function with the spirit of one who loved it, and was prepared to discharge its duties with fidelity and zeal. But sincerity and devotedness of character, however creditable in themselves, only render a man of learning and abilities the more formidable, when they are not embarked in a good cause. When we consider that Bossuet was the defender, and perhaps in a great measure the promoter, of that most cruel and oppressive proceeding, the revocation of the edict of Nantes, we cannot but be reminded of our Saviour's words; "The time cometh when he that killeth you will think that he doeth God service." Here was sincerity indeed; but sincerity devoid of moderation, and probably alloyed by a large mixture of worldly policy and bitterness. One of the worst effects of the spirit of persecution is, that it can hardly ever be brought into action, without the indulgence of those wrathful and malignant tempers which it should be the constant study of every Christian to eradicate from his bosom. May we be preserved from all approaches to this spirit! Bossuet became first Archdeacon, and afterwards Dean, of the Episcopal Church of Metz. Here he soon found an opportunity of manifesting his zeal for the doctrines of Rome. The Protestants of this place were under the guidance of some divines of learning and acuteness, who did every thing in their power to confirm the members of their persuasion in the principles of the Reformation. The chief of these divines was Paul Ferry, a well known writer in controversial theology. He published a book about this time, entitled "Catéchisme général de la Reformation;" in which, by the confession of Bossuet's eulogist, he unfolded with considerable plausibility the "pretended" errors of the Romish Church, and pointed out the absolute necessity of reform. The intrepid archdeacon of Metz would not suffer this tract to remain long unanswered. He refuted it, says his biographer, in a work which was a sort of prototype of the far-famed Exposition, of which I shall have occasion to speak hereafter. His labours were attended with considerable success. Several strayed sheep, it boasted, were brought back to the Catholic fold; some wavering minds were confirmed; and even some Protestant pastors appear to have afforded a triumph to Popery, by retracting their opinions, and coming over to the Romish Church. The youthful arm which could produce such effects as these was doubtless the arm of a Samson. was During this period, he also began to distinguish himself as a preacher. His learning, talents, and eloquence, in this capacity, attracted the attention of the court. Louis XIV. with all his faults, (and those faults were neither few nor small), was unquestionably a discerner and a liberal patron of genius, under whatever form it might present itself, Bossuet could not long remain concealed; and he was soon singled out for preferment. According to the report of his contemporaries, he was in the main faithful to his charge, and throughout his public ministra tions displayed an apostolical fidelity and boldness, regulated by a considerable share of discretion. There is nothing in his published discourses to belie this report. They are indeed too often employed in the discussion and defence of topics peculiar to Popery; but they also contain much valuable matter, of a devout and practical complexion, without any symptoms of accommodation to the pernicious maxims, vices, and follies of the age. These remarks apply to his sermons properly so called. His funeral orations, which form the grand basis of his celebrity, will be considered more particularly hereafter. Apart from any considerations at present respecting the character of the church to which Bossuet belonged, it may be remarked generally, that it is no slight praise in those who profess to be ambassadors for Christ, to stand before kings and great men without fear; and to enforce the holy maxims and unbending morality of the Gospel, in the presence of those whose lives are too often one continued act of rebellion against its dictates and requirements. It has sometimes happened, indeed, that the practice of the preacher has been well known not to accord with his public instructions; and whenever that is the case, the most faithful preaching may be listened to without offence. But there is reason to believe, that the private life of Bossuet was not liable, upon the whole, to this censure. Indeed, his unwearied studies and indefatigable activity in his profession could have left him but little leisure, comparatively, for a corrupting commerce with the world. The example of Massillon proves that it is possible, though it is to be feared not very common, for an ecclesiastic to breathe the atmosphere, and even to prosper within the precincts, of a court, without being found wanting in faithfulness, In 1669, Bossuet was promoted May not this conduct of Bossuet afford some profitable hints, with respect to the holding of pluraliThis subject is of so tender ties? a nature, that it is difficult to touch In upon it without giving offence. the present state of our ecclesiastical revenues, pluralitics may be sometimes unavoidable, as there are some bishopricks and livings too poor to be held, without them, so as to allow the holder to perform the duties which are expected of him in society; and which, in the case of our prelates, necessarily involve considerable expense. In other instances also, as those of deaneries, prebendal L 2 stalls, and archdeaconries, the slight duties and residence required can hardly be said to be inconsistent with the performance of episcopal or pastoral functions. But surely the exercise of a strict spirit of Christian moderation and disinterestedness would operate to prevent the common recurrence of this ecclesiastical scandal; for such undoubtedly it is, in spite of all the arguments by which it is defended. The pluralist should consider, that by keeping possession of two or more benefices, in cases where one is sufficient for his comfortable maintenance, he not only takes upon himself a cure of souls to which he is unable to give his personal superintendence, but also deprives some other clergyman, perhaps as worthy as himself, and more needy, of a due provision in the ministry. But, according to the French proverb, l'appetit vient en mangeant; and such is the force of custom, supported by great authorities, that we sometimes see clergymen, whose general piety and faithfulness it would be uncharitable to call in question, lading themselves with the clay" of earthly treasures and emoluments. Let them take care that, with their higher privileges and more scriptural communion, the popish prelate, Bossuet, do not put them to shame when summoned to render their account. 66 The following anecdote is related of Bishop Burnet, who was a most decided enemy to pluralities. Once when a clergyman came to receive institution from him for a second benefice, he asked the applicant how he intended to provide for the duty of his new preferment. The clergyman replied, that he intended to undertake it by proxy; upon which the bishop remarked, that there was no such thing as being sent to eternal punishment by proxy. There was certainly not much mildness, nor perhaps strict propriety, in the observation, as thus applied, since there might be circumstances that would render the plurality allowable. But it shewed the bishop's high sense of the importance of pastoral obligations, and may prove a useful admonition to those who are not afraid to multiply such engagements, without necessity. Burnet, in his work on the "Pastoral Care," informs us, that dispensations for pluralities were first granted by the third Lateran Council, held in the twelfth century. They were introduced, therefore, or at least established, in the darkest and most corrupt age of Popery, and are not the least detrimental of those innovations which Popery has heaped upon the Christian church. Bossuet, being now released from the superintendence of his diocese, gave up his time chiefly to the care and instruction of his illustrious pupil. The industry of the master was rewarded by the rapid improvement of the scholar. His reputation increased continually, and reached the ears of Innocent XI., who had just been raised to the papal throne. The new pontiff expressed a wish to be made fully acquainted with the process of education adopted by Bossuet; in consequence of which the latter wrote to him, sending him the desired information. This letter was published in 1709, by his nephew, the Abbé Bossuet, and was prefixed to a work composed for the dauphin, entitled, "Politique, tireé des propres Paroles de l'Ecriture Sainte." The pope was much struck with the simple recital which Bossuet gave of his administration in the task of educating the prince, and made known his satisfaction by letters filled with praises, and containing the strongest expressions of ap probation and esteem. The pope was doubtless right in regarding Bossuet as one of the ablest supporters of the triple crown that had ever appeared, and a defender of his claims peculiarly well adapted for that particular age, when no defence, which did not combine a show of moderation with acuteness of intellect, would have answered the purpose of an apology, Bossuet, if he was not sufficiently aware of the weakness of his own cause, was at least conscious of the prevalence of the opinions against which he had to contend, and of the great number of pious, learned, and able men by whom those opinions had been maintained and defended. Among the works which he composed at this time, for the instruction of the dauphin, was an “ Abregé de l'Histoire de France;" several elementary treatises on the sciences and philosophy; and, above all, the far-famed Histoire Universelle," which Voltaire couples with his "Oraisons Funébres," and says that these are the two works which have conducted their author to the temple of immortality. It is to be hoped, that the learned prelate looked forward to a more glorious and blessed immortality than any which these literary productions will confer. It cannot be denied, however, that the "Universal History" is a masterly performance, and perhaps the finest specimen of historical epitome that was ever presented to the world. It displays the highest degree of judgment, skill, and taste. The art of compressing much in a small compass was never more happily exemplified at the same time, every thing is perspicuous, and the connexion of events is preserved with admirable dexterity. It is to be regretted that such a beautiful sketch should cease to be visible at the reign of Charlemagne ; a period after which it could not have failed to become more and more interesting to the general reader *. It might be supposed that the composition of so many works, together with his constant superintendence of the dauphin's education, would have left him without room for any other employment. But, in the midst of these various and • The continuation of this historical epitome, said to be founded on notes which Bossuet left behind him, is a medley quite unworthy of his reputation. It is a mere daub, after the sketch of a master's pencil, laborious occupations, he found time for preaching; as well as for writing treatises in defence of the Catholic religion. His zeal, activity, stores of learning, and facility of composition, furnished him with ample resources. He sought amusement and relaxation, merely by varying his employments. He frequently entertained himself with a small number of select acquaintance, distinguished for their talents and erudition, who met at his house for the purpose of discoursing upon the contents of the sacred volume. Each individual contributed the result of his observations and inquiries; and Bossuet summed up the whole at the close, "with a mixture of modesty and intelligence," says the writer of the "Eloge," "that was truly admirable." His intelligence and acuteness no one can call in question. His perfect humility will appear subject to more doubt before we have done with his history. Bossuetwas, like manyothers, who, fully understanding and valuing their own mental superiority, are disposed to appear very modest when every thing is yielded to their discernment, but are subject to great irritation when contradicted or opposed by those from whom they are led to expect unreserved reverence and submission. His "Notes sur les Pseaumes," published in 1691, and those "sur les cinq Livres de Salomon," published in 1693,werethe result of these friendly conferences. It was his intention to have extended his commentary throughout all the books of Scripture, had not unforeseen circumstances arisen to prevent the accomplishment of his wishes. In reading the lives of Bossuet and some other men of first-rate abilities and industry, we cannot but be struck with admiration at the powers of human nature, as displayed in a single individual, endued at once with great strength of body and ardent activity of mind. what is still more wonderful, ardour of mind has sometimes supplied the want of constitutional vigour, and produced examples of men naturally But, |