That this sacrifice should be eternal. Ib.

That Jerusalem should be rejected, and Rome admitted. That the name of the Jews should be rejected and a new name given. Isa. lxv. 15.

That this new name should be more excellent than that of the Jews, and eternal. Isa. lvii. 5.

That the Jews should be without prophets, Amos, without a king, without princes, without sacrifice, without an idol.

That the Jews should nevertheless always remain a people. Jer. xxxi. 36.

Perpetuity.-Men have always believed in a Messiah. The tradition from Adam was still fresh in Noah and in Moses. After these the prophets bore witness, at the same time foretelling other things which being from time to time fulfilled in the eyes of all, demonstrated the truth of their mission, and consequently that of their promises touching the Messiah. Jesus Christ worked miracles, and the Apostles also, who converted all the Gentiles; and the prophecies being thus once accomplished, the Messiah is for ever proved.

On that account I reject all other religions.

In that I find an answer to all objections.

It is just that a God so pure should only disclose himself to those whose hearts are purified.

Therefore that religion is lovable to me, and I find it sufficiently authorised by so divine a morality, but I find yet more

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I find it a convincing fact that since the memory of man has lasted, it was constantly declared to men that they were universally corrupt, and that a Redeemer should


That it was not one man who said it, but an infinity of men, and a whole nation lasting for four thousand years, prophesying, and created for that very purpose So I stretch out my arms to my Redeemer, who having been foretold for four thousand years, has come to suffer and to die for me on earth at the time and under all the

circumstances which had been foretold, and by his grace I await death in peace, in the hope of being eternally united to him; yet I live with joy, whether in the good which it pleases him to bestow on me, or in the ill which he sends for my good, and which he has taught me to bear by his example.

The Synagogue preceded the Church, the Jews preceded the Christians, the prophets foretold the Christians, Saint John foretold Jesus Christ.

No religion but our own has taught that man is born in sin; no sect of philosophers ever said this, therefore none has said the truth.

No sect or religion has always existed on earth, except the Christian religion.

The Christian religion is that alone which renders man lovable and happy at once. Living in the world he cannot be lovable and happy at the same time.

In all times either men have spoken of the true God, or the true God has spoken to men.

There are two foundations, one interior and the other exterior, grace and miracles, and both are supernatural.




OROOFS of Religion.


Proof.-1. The Christian religion having established itself so strongly, yet so quietly, whilst contrary to nature. -2. The sanctity, the dignity, and the humility of a Christian soul.-3. The wonders of holy Scripture.-4. Jesus Christ in particular.-5. The apostles in particular. -6. Moses and the prophets in particular.-7. The Jewish people.-8. The prophecies.-9. Perpetuity. No religion. has perpetuity.-10. The doctrine which explains all.— 11. The sanctity of this law.-12. By the course of the world.

It is beyond doubt that after considering what is life and what is religion we cannot refuse to act on the inclination to follow it, if it comes into our heart, and it is certain there is no ground for jeering at those who follow it.

The general conduct of the world towards the Church.God willing both to blind and enlighten.-The event having proved that these prophecies were divine, the remainder ought to be believed, and hence we see that the order of the world is on this manner.

The miracles of the creation and the deluge being forgotten, God sent the law and the miracles of Moses, the prophets who prophesied particular things, and to prepare an abiding miracle he prepares prophecies and

their fulfilment. But as the prophecies might be suspected he wishes to make them beyond suspicion, etc.

But even those who seem most opposed to the glory of religion are not in that respect useless for others. We draw from them the first argument, that here is something supernatural, for a blindness of that kind is not natural, and if their folly renders them so opposed to their own good, it will serve to guarantee others against it, by the horror of an example so deplorable, and a folly so worthy of compassion.


Men revile what they do not understand. Christian religion consists in two points. It is of equal moment to men to know them both, and equally dangerous to ignore either. And it is equally of God's mercy that he has given marks of both.

Yet they take occasion to conclude that one of these points does not exist from that which is intended to make them certain of the other. Those sages who have said there is a God have been persecuted, the Jews were hated, and still more the Christians. They saw by the light of nature, that if there be a true religion on earth, the course of all things must tend to it as to a centre. And on this

ground they venture to revile the Christian religion because they misunderstand it. They imagine that it consists simply in the adoration of a God conceived as great, powerful and eternal; which is in fact deism, almost as far removed from the Christian religion as atheism, its exact opposite. And hence they infer the falsehood of our religion, because they do not see that all things concur to the establishment of this point, that God does not manifest himself to man with all the evidence which is possible.

But let them conclude what they will against deism, they can conclude nothing on that account against the Christian religion, which properly consists in the mystery of the Redeemer, who, uniting in himself the two natures human and divine, has withdrawn men from the corruption of sin that he might in his divine person reconcile them to God.

True religion then teaches these two truths to men, that there is a God whom they are capable of knowing, and that there is such corruption in their nature as to render them unworthy of him. It is of equal importance to men that they should apprehend the one and the other of these points, and it is alike dangerous for man to know God without the knowledge of his own worthlessness, and to know his own worthlessness without the knowledge of the Redeemer who may deliver him from it. To apprehend the one without the other begets either the pride of philosophers, who knew God, but not their own wretchedness; or the despair of atheists, who know their own wretchedness, but not the Redeemer. And as it is alike necessary for man to know these two points, so it is alike of the mercy of God to have given us the knowledge. The Christian religion does this; it is in this that it consists. Let us herein examine the order of the world, and see if all things do not tend to establish these two main points of our Religion.

It is a remarkable fact that no canonical writer has ever employed nature to prove God. All tend to make him be believed. David, Solomon and others have never said: "There is no vacuum, therefore there is a God." They must have been cleverer than the cleverest in after days who have all used this argument.

This is well worth considering.

If it be a mark of weakness to prove God by nature, despise not the Scripture for not doing so if it be a mark of power to know these contradictions, value the Scriptures. on that account.

What! Do you not say yourself that the sky and the birds prove God?-No.-And does not your religion say so?-No. For however it may be true in a sense for some souls to whom God has given this light, it is nevertheless false in regard to the majority,

Think you it is impossible that God is infinite, without

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