← Discours sur l'histoire universelle/Book 1 · Discours sur l'histoire universelle — Seconde partie : La suite de la religion

Chapter 6DiscoursHistUniv.1.6

Jésus-Christ, & sa Doctrine

The Coming of the Savior

Jesus Christ is born and begins his ministry to restore the kingdom of David and preach the gospel to the world.

Jesus Christ and His Doctrine. In this decline of the Jews' religion and of their affairs, at the end of Herod's reign, and in the time when the Pharisees were introducing so many abuses, Jesus Christ is sent to earth to restore the kingdom in the house of David in a higher way than the carnal Jews understood it, and to preach the teaching that God had resolved to have proclaimed to the whole world.¹ This wonderful child, called by Isaiah the mighty God, the Father of the age to come, and the author of peace, is born of a virgin in Bethlehem, and there he comes to acknowledge the origin of his line.^✦^✦² Conceived by the Holy Spirit, holy by his birth, alone worthy to repair the defect of ours, he receives the name of Savior, because he was to save us from our sins.^✦³ Right after his birth, a new star, a figure of the light he was to give to the Gentiles, appears in the East and brings to the Savior, still a child, the firstfruits of the converted Gentile world.^✦^✦ A little later this long-desired Lord comes to his holy temple, where Simeon looks on him not only as the glory of Israel, but also as the light of the unbelieving nations.^✦ When the time to preach his gospel drew near, Saint John the Baptist, who was to prepare his ways, called all sinners to repentance, and made the whole desert ring with his cries—the desert where from his earliest years he had lived with as much austerity as innocence.^✦ The people, who for five hundred years had seen no prophets, recognized this new Elijah, ready to take him for the Savior, so great did his holiness appear; but he himself pointed the people to the one whose sandals he was unworthy to untie.^✦⁴ At last Jesus Christ begins to preach his gospel, and to reveal the secrets he had seen from all eternity in the bosom of his Father.^✦

The Master and His Doctrine

Jesus establishes his Church, performs miracles, and reveals the mysteries of the Father.

He lays the foundations of his Church by calling twelve fishermen, and sets Saint Peter at the head of the whole flock with a prerogative so plain that the evangelists, who keep no fixed order when they list the apostles, agree in naming Saint Peter before all the others as the first. Jesus Christ goes through all Judea, filling it with his good works: ready to help the sick, merciful toward sinners, to whom he shows himself the true physician by the access he gives them into his presence, making people feel an authority and a gentleness that had never appeared except in his person. He announces deep mysteries; but he confirms them by great miracles. He commands great virtues; but at the same time he gives great light, great examples, and great graces. That is also how he appears full of grace and truth, and we all receive from his fullness. Everything holds together in his person: his life, his teaching, and his miracles. The same truth shines everywhere; everything works together to reveal him as the master of the human race and the model of perfection. He alone, living among men and in full view of the whole world, could say without fear of being contradicted:⁵ .⁶ . etc.

Miracles of Mercy

Christ's miracles are acts of divine goodness that reveal his authority and prepare the way for the universal mission.

His miracles are of a unique order and a new character. These aren't the signs in the sky that the Jews asked for; he performs almost all of them on human beings themselves to heal their infirmities.^✦ All these miracles belong more to goodness than to power, and they do not so much startle the onlookers as touch them in the depths of the heart. He works them with authority: demons and diseases obey him; at his word those born blind receive their sight, the dead come out of the tomb, and sins are forgiven.^✦^✦⁷ The source of these miracles is within himself; they flow from the spring: "I feel," he says, "that power has gone out from me."^✦⁸ No one had ever worked miracles so great or so many, and yet he promises that his disciples will do even greater things in his name—so fertile and inexhaustible is the power he carries within himself.^✦⁹ Who wouldn't marvel at the condescension with which he softens the height of his teaching?¹⁰ It is milk for children, and at the same time, bread for the strong.^✦ You see him full of God's secrets, yet you see he isn't astonished by them as other mortals are to whom God makes himself known: he speaks of them naturally, as one born into that secret and that glory; and what he has without measure, he pours out with measure, so that our weakness can bear it. Though he is sent for the whole world, he first addresses only the lost sheep of the house of Israel, to whom he was primarily sent; yet he prepares the way for the conversion of the Samaritans and the Gentiles.^✦ A Samaritan woman recognizes him as the Christ her nation expected just as much as the Jews did, and she learns from him the mystery of the new worship that would no longer be bound to any particular place. A Canaanite woman, an idolater, wrings from him—even though she is rebuffed—the healing of her daughter.^✦ In various places, he recognizes the children of Abraham among the Gentiles and speaks of his teaching as something meant to be preached, opposed, and received throughout the whole earth.^✦ The world had never seen anything like it, and his apostles are astonished by it. He doesn't hide from his own the hard trials they would have to pass through. He shows them the violence and the seduction used against them, the persecutions, the false doctrines, the false brothers, the war within and without, the faith refined by all these trials; at the end of time, the weakening of that faith and the cooling of charity among his disciples; and amid so many dangers, his Church and the truth always invincible.^✦^✦¹¹

The Way of the Cross

Jesus teaches the path of detachment and suffering, culminating in his passion, death, and resurrection.

So here is a new way of life and a new order of things: God's children are no longer spoken to of temporal rewards. Jesus Christ shows them a life to come, and holding them suspended in that hope, he teaches them to detach themselves from all things of the senses. The cross and patience become their lot on earth, and heaven is set before them as something that must be taken by force. Jesus Christ, who shows this new way to people, enters it first. He preaches pure truths that stun coarse yet proud men; he uncovers the hidden pride and the hypocrisy of the Pharisees and the teachers of the Law, who were corrupting it with their interpretations. In the midst of these rebukes, he honors their ministry and the chair of Moses on which they sit. He frequents the Temple, whose holiness he makes people respect, and he sends the lepers he has healed to the priests. By this, he teaches people how they must rebuke and restrain abuses without harming the ministry God established, and he shows that the body of the synagogue still stood despite the corruption of private individuals. But it was visibly leaning toward ruin. The chief priests and the Pharisees were stirring the Jewish people against Jesus Christ—a people whose religion was turning into superstition. These people can't endure the Savior of the world, who calls them to practices that are solid but difficult. The holiest and best of all men—holiness and goodness itself—becomes the most envied and the most hated. He doesn't grow discouraged, and he never stops doing good to his fellow citizens; but he sees their ingratitude: with tears he foretells the punishment it will bring, and he announces to Jerusalem her coming fall. He also predicts that the Jews who were enemies of the truth he was announcing to them would be handed over to error and become the plaything of false prophets.^✦¹² Meanwhile, the jealousy of the Pharisees and the priests leads him to a shameful execution: his disciples abandon him; one of them betrays him; and the first and most zealous of them all denies him three times.^✦ Accused before the council, he honors the ministry of the priests to the very end and answers in clear terms the high priest who was questioning him according to the law. But the moment had come when the synagogue was to be rejected.¹³ The high priest and the whole council condemn Jesus Christ because he said he was the Christ, the Son of God. He is handed over to Pontius Pilate, the Roman governor. His innocence is recognized by his judge, whom politics and self-interest drive to act against his conscience. The just one is condemned to death. The greatest of all crimes gives rise to the most perfect obedience that ever was: Jesus, master of his life and of all things, freely surrenders himself to the fury of the wicked and offers the sacrifice that was to be the expiation of the human race. On the cross, he looks in the prophecies for what still remained for him to do; he finishes it, and at last says, "It is finished."^✦ At that word, everything in the world changes: the Law comes to an end, its figures pass away, and its sacrifices are abolished by a more perfect offering. That done, Jesus Christ dies with a great cry. All nature is stirred; the centurion who was guarding him, astonished by such a death, cries out that he is truly the Son of God, and the onlookers go away beating their breasts.^✦^✦^✦ On the third day he rises again; he appears to his own, who had abandoned him and who were still set against believing in his resurrection.^✦ They see him, they speak to him, they touch him, and they are convinced.^✦ To confirm faith in his resurrection, he shows himself several times and under various circumstances.^✦ His disciples see him privately, and they also see him all together; he appears once to more than five hundred men gathered together.^✦

The Apostolic Commission

The risen Christ commissions his apostles to witness to the world and ascends into heaven.

An apostle who recorded this assures us that most of them were still alive when he wrote it.^✦ The risen Jesus Christ gives his apostles all the time they want to examine him carefully; and after putting himself into their hands in every way they wish, so that not the slightest doubt can remain for them, he orders them to bear witness to what they have seen, what they have heard, and what they have touched. So that no one can doubt their good faith any more than their conviction, he binds them to seal their testimony with their blood.¹⁴ So their preaching is unshakable; its foundation is a positive fact, unanimously attested by those who saw it.¹⁵ Their sincerity is proven by the strongest test one can imagine: torments, and death itself. These are the instructions the apostles received. On this foundation twelve fishermen set out to convert the whole world, which they saw so opposed to the laws they had to prescribe for it and to the truths they had to announce to it.^✦ They are ordered to begin in Jerusalem and from there spread throughout the whole earth, to instruct all nations and baptize them in the name of the Father, the Son, and the Holy Spirit.^✦ Jesus Christ promises them that he will be with them until the end of the ages, and by that word he assures the perpetual duration of the Church's ministry.^✦ With that, he ascends into heaven in their presence.^✦

The Mystery of the Trinity

The revelation of the Trinity is explained through the divine nature and the image of the soul.

The promises are about to be fulfilled: the prophecies are about to receive their final clarification. The Gentiles are called to the knowledge of God by the orders of the risen Jesus Christ: a new ceremony is instituted for the regeneration of the new people; and the faithful learn that the true God, the God of Israel, this one and indivisible God to whom they are consecrated by baptism, is at once Father, Son, and Holy Spirit.^✦^✦^✦¹⁶ There, the incomprehensible depths of the divine being are set before us, along with the ineffable greatness of his unity and the infinite riches of that nature—even more fruitful within than without—which can communicate itself without division to three equal persons. There, the mysteries that were wrapped up and, as it were, sealed in the ancient Scriptures are explained. We understand the secret of that word, "Let us make man in our image"; and the Trinity marked in the creation of man is explicitly declared in his regeneration. We learn what that Wisdom is which, according to Solomon, was conceived before all ages in the bosom of God—Wisdom who is all his delight, and through whom all his works are ordered. We know who it is that David saw begotten before the dawn; and the New Testament teaches us that it is the Word, the interior Word of God and his eternal Thought, who is always in his bosom, and through whom all things were made. By this, we answer the mysterious question posed in Proverbs: "Tell me the name of God, and the name of his Son, if you know it." For we know that this mysterious and hidden name of God is the name of Father, understood in that deep sense that makes us conceive him in eternity as Father of a Son equal to himself; and that the name of his Son is the name of Word—the Word whom he eternally begets by contemplating himself, who is the perfect expression of his truth, his image, his only Son, the radiance of his glory, and the imprint of his substance. With the Father and the Son, we also know the Holy Spirit, the love of the one and the other, and their eternal union. It is this Spirit who makes the prophets, and who is in them to disclose God's counsels to them and the secrets of what is to come—a Spirit of whom it is written, "The Lord has sent me, and his Spirit," who is distinguished from the Lord and who is also the Lord himself, since he sends the prophets and discloses future things to them. This Spirit who speaks to the prophets, and who speaks through them, is united with the Father and the Son, and shares with them in the consecration of the new man.¹⁷ Thus the Father, the Son, and the Holy Spirit—one God in three persons—who were shown more obscurely to our ancestors, are clearly revealed in the new covenant. Instructed in so high a mystery, and astonished at its incomprehensible depth, we cover our faces before God with the cherubim Isaiah saw, and with them we adore the one who is thrice holy. It belonged to the only Son, who was in the Father's bosom and who came to us without ever leaving it, to fully disclose those wonderful secrets of the divine nature that Moses and the prophets had only touched upon. It was for him to make us understand how the Messiah, promised as a man who was to save other men, was at the same time shown as God in the singular, and absolutely in the way the Creator is designated to us. And that is just what he has done, by teaching us that though he is a son of Abraham, he was before Abraham was made; that he has come down from heaven, and yet is in heaven; that he is God, Son of God, and at the same time man, Son of Man; the true Emmanuel, God with us; in a word, the Word made flesh, uniting in his person human nature with the divine, in order to reconcile all things in himself.¹⁸ So the two primary mysteries are revealed to us: the mystery of the Trinity and the mystery of the Incarnation. But the one who has revealed them to us makes us find their image in ourselves, so that they may always be present to us, and so that we may recognize the dignity of our nature. Indeed, if we silence our senses and withdraw for a little while into the depths of our soul—that is, into that part where truth makes itself heard—we will see there some image of the Trinity we adore. The thought we feel being born as the seed of our mind, as the son of our intelligence, gives us some idea of the Son of God conceived eternally in the intelligence of the heavenly Father. That is why this Son of God is called the Word: so we understand that he is born in the Father's bosom not as bodies are born, but as that interior word is born in our soul, which we feel when we contemplate the truth.^✦^✦¹⁹ But the fruitfulness of our mind does not stop at this interior word, this intellectual thought, this image of the truth that takes shape in us. We love both this interior word and the mind in which it is born; and in loving it, we feel within us something no less precious than our mind and our thought—something that is the fruit of both, that unites them, that unites itself to them, and with them makes one and the same life.²⁰ So, to the extent that any likeness can be found between God and man, I say that there is produced in God the eternal love that proceeds from the Father who thinks and from the Son who is his thought, forming with him and his thought one and the same nature, equally blessed and perfect. In short, God is perfect, and his Word, the living image of an infinite truth, is just as perfect as he is. His love, which proceeds from the inexhaustible source of the good and possesses all its fullness, must also have infinite perfection. Since we have no other idea of God than that of perfection, each of these three things, considered in itself, deserves to be called God. But because these three things necessarily belong to one and the same nature, they are only one God. We must not conceive of anything unequal or separate in this adorable Trinity; and however incomprehensible this equality may be, our soul, if we listen to it, will tell us something of it. It exists, and when it knows perfectly what it is, its intelligence answers to the truth of its being; and when it loves its being together with its intelligence as much as they deserve to be loved, its love equals the perfection of both.²¹ These three things never separate, and each encloses the others: we understand that we are, and that we love; and we love to be, and to understand. Who can deny it, if he understands himself? Not only is one of these things not better than another, but the three together are not better than any one of them in particular, since each encloses the whole, and in the three lies the happiness and dignity of rational nature. So too, and infinitely above us, is the Trinity we serve—perfect, inseparable, one in its essence, and finally equal in every sense—and to which we are consecrated by our baptism.

The Mystery of the Incarnation

The Incarnation is revealed as the union of divine and human natures, raising humanity to eternal hope.

But we ourselves, as the image of the Trinity, are in another sense also the image of the Incarnation.^✦ Our soul, of a spiritual and incorruptible nature, has a corruptible body united to it; and from the union of the one and the other comes a whole, which is the human being—spirit and body together, incorruptible and corruptible, intelligent and purely brute.²² These attributes belong to the whole with respect to each of its two parts: so the divine Word, whose power upholds all things, unites himself in a particular way—or rather, by a perfect union, becomes himself that Jesus Christ, Son of Mary—which is why he is God and man together, begotten in eternity and begotten in time, always living in the Father's bosom, and dead on the cross to save us.^✦^✦^✦²³ But wherever God is mixed in, comparisons drawn from human things are never anything but imperfect. Our soul does not exist before our body, and it is incomplete when separated from the body.²⁴ The Word, perfect in himself from eternity, unites himself to our nature only to honor it.^✦ The soul that governs the body and causes various changes in it is itself affected by the body in return. If the body moves at the soul's command and according to its will, the soul is also troubled, afflicted, and stirred in a thousand ways—whether painful or pleasant—depending on the body's condition. Just as the soul raises the body up to itself by governing it, it is brought down below the body by what it suffers from it. But in Jesus Christ, the Word governs everything; the Word holds everything in his hand. So man is raised up, and the Word is in no way brought down: immutable and unchangeable, he rules in every way and everywhere over the nature united to him. That is why, in Jesus Christ, the man, wholly submitted to the Word's innermost direction that raises him to itself, has only divine thoughts and movements. Everything he thinks, everything he wills, everything he says, everything he keeps within, everything he shows outwardly is animated by the Word, guided by the Word, worthy of the Word—that is, worthy of reason itself, of wisdom itself, and of truth itself. That is why everything is light in Jesus Christ; his way of life is a rule, his miracles are lessons, and his words are spirit and life. It is not given to everyone to understand these sublime truths well, or to see perfectly in himself this wonderful image of divine things that Saint Augustine and the other Fathers held so certain. Our senses govern us too much, and our imagination, which wants to meddle in all our thoughts, doesn't always let us rest in such a pure light. We don't know ourselves; we are unaware of the riches we carry in the depths of our nature, and only the purest eyes can perceive them. But no matter how little we enter into this secret, and no matter how little we manage to notice in ourselves the image of the two mysteries that form the foundation of our faith, it's enough to lift us above everything, and nothing mortal will be able to touch us any longer. That is why Jesus Christ calls us to an immortal glory, and that is the fruit of the faith we have in the mysteries. This God-man, this truth and incarnate Wisdom who makes us believe such great things on his authority alone, promises us the clear and blessed vision of them in eternity as the certain reward of our faith.^✦ In this way, the mission of Jesus Christ is raised infinitely above that of Moses.^✦ Moses was sent to rouse sensual and brutish men by means of temporal rewards. Since they had become entirely body and flesh, they first had to be reached through the senses; in that way, the knowledge of God had to be impressed upon them, along with a horror of the idolatry toward which the human race had such a prodigious inclination.^✦

The Soul and Eternal Life

Christ clarifies the immortality of the soul and the promise of eternal blessedness.

That was the ministry of Moses; it was reserved for Jesus Christ to inspire higher thoughts in people and to make them understand with full clarity the dignity, immortality, and eternal happiness of the soul. During the times of ignorance—that is, during the times that came before Jesus Christ—what the soul knew of its dignity and its immortality most often led it into error. The worship of the dead formed nearly the entire foundation of idolatry, as almost everyone sacrificed to the manes—that is, to the souls of the dead. Such ancient errors truly show us how old the belief in the soul's immortality was, and they demonstrate that it should be ranked among the earliest traditions of the human race. But man, who spoiled everything, had strangely abused it, since it led him to sacrifice to the dead. People even went to the extreme of sacrificing living human beings to them; they killed their slaves, and even their wives, so they could go serve them in the other world. The Gauls practiced this, along with many other peoples; and the Indians, whom pagan authors identify as among the earliest defenders of the soul's immortality, were also the first to introduce these abominable murders to the earth under the guise of religion. Those same Indians killed themselves to hasten the happiness of the life to come; and this deplorable blindness still lasts today among those peoples—so dangerous is it to teach the truth in a different order from the one God followed, and to explain clearly to man everything he is before he has come to know God perfectly. Because they didn't know God, most philosophers couldn't believe the soul was immortal without also believing it was a portion of the divinity—a divinity itself, an eternal being, uncreated and incorruptible, with no beginning and no end. What can I say of those who believed in the transmigration of souls—who made them roll from the heavens down to earth, and then from earth back to the heavens; from animals into men, and from men into animals; from happiness into misery, and from misery into happiness, without these revolutions ever having either an end or any settled order? How obscured justice, providence, and divine goodness were amid so many errors! And how necessary it was to know God and the rules of his wisdom before understanding the soul and its immortal nature! That’s why the law of Moses gave humanity only an initial understanding of the nature of the soul and its happiness. We have seen the soul, at the beginning, made by the power of God as well as the other creatures; but with this special character: that it was made in his image and by his breath, so that it might understand to whom it belongs at root, and that it might never believe itself of the same nature as bodies, nor formed by their combination.^✦ But the consequences of this teaching, and the wonders of the life to come, were not then universally unfolded, and it was for the day of the Messiah that this great light was to appear in full view. God had scattered a few sparks of it throughout the ancient Scriptures. Solomon said that just as the body returns to the earth from which it came, the spirit returns to God who gave it.^✦ The patriarchs and the prophets lived in this hope, and Daniel had foretold that a time would come when those who sleep in the dust would awaken, some for eternal life, and others for everlasting shame, so as always to see.^✦²⁵ But at the very moment these things are revealed to him, he is ordered to seal the book and keep it closed until the time appointed by God, so that we may understand that the full disclosure of these truths belonged to another season and another age. Even though the Jews had some promises of eternal happiness in their Scriptures, and even though they spoke of them much more freely near the time of the Messiah—when those promises were meant to be made plain, as is clear from the books of Wisdom and the Maccabees—this truth was still so little regarded as a universal dogma of the ancient people that the Sadducees, who didn't acknowledge it, were not only admitted into the synagogue but even raised to the priesthood. One of the marks of the new people is to set faith in the life to come as the foundation of religion, and that was to be the fruit of the Messiah's coming. That is why, not content with telling us that a life of everlasting blessedness was reserved for the children of God, he also told us what that life consists of. The blessed life is to be with him in the glory of God his Father. The blessed life is to see the glory he has had in the Father's bosom since the beginning of the world. The blessed life is for Jesus Christ to be in us as in his members, and for the eternal love the Father has for his Son, extending over us, to fill us with the same gifts. In a word, the blessed life is to know the only true God and Jesus Christ whom he has sent—but to know him in that way called clear vision, the vision face to face and unveiled, the vision that reforms in us and perfects there the image of God, according to what Saint John says: that we shall be like him, because we shall see him as he is.^✦^✦ This vision will be followed by immense love, by joy beyond words, and by an endless triumph. An everlasting alleluia and an everlasting amen, which you hear echoing through the heavenly Jerusalem, show that every misery is banished and every desire satisfied; there is nothing left but to praise the divine goodness.^✦

The Law of Charity

The Gospel perfects the law through the command of charity and the imitation of Christ's cross.

With such new rewards, Jesus Christ also had to present new ideas of virtue—practices that were more perfect and more purified. The goal of religion, the soul of the virtues, and the sum of the law is charity.^✦²⁶ But until Jesus Christ, you could say that the perfection and the effects of this virtue weren't fully known. It is Jesus Christ, properly speaking, who teaches us to be content with God alone. To establish the reign of charity and open up all its duties to us, he sets before us the love of God—even to the point of hating ourselves and relentlessly persecuting the principle of corruption we all have in our hearts.^✦ He sets before us love of neighbor, extending this benevolent inclination to everyone without excepting our persecutors; he sets before us the moderation of sensual desires, even to cutting off our own members—that is, what clings most keenly and intimately to our hearts; he sets before us submission to God's orders, even to rejoicing in the sufferings he sends us; he sets before us humility, even to loving disgrace for the glory of God, and to believing that no insult can put us so low before people that we aren't still lower before God because of our sins.^✦²⁷ On this foundation of charity, he perfects every state of human life.²⁸ It is by this that marriage is brought back to its original form: conjugal love is no longer divided; such a holy society has no end but the end of life; and children no longer see their mother driven out to put a stepmother in her place.²⁹ Celibacy is held up as an imitation of the life of the angels, entirely focused on God and the pure delights of his love.^✦ Superiors learn that they are servants of others, and devoted to their good; those under them recognize God's order in legitimate powers, even when those powers abuse their authority: that thought softens the pains of subjection, and under harsh masters obedience is no longer harsh to the true Christian.^✦^✦ To these precepts he adds counsels of high perfection: renounce every pleasure; live in the body as if you had no body; leave everything behind; give everything to the poor so that you may possess God alone; live on little—almost nothing—and look to divine providence for that little.^✦ But the law most proper to the Gospel is that of carrying one's cross.^✦ The cross is the true test of faith, the true foundation of hope, and the perfect purification of charity—in a word, it is the way to heaven. Jesus Christ died on the cross; he carried his cross all his life; it is by the cross that he wants us to follow him, and he sets eternal life at that price.^✦ The first person to whom he specifically promises the rest of the age to come is a companion of his cross: "Today," he says to him, "you will be with me in paradise."^✦ As soon as he was on the cross, the veil that covered the sanctuary was torn from top to bottom, and heaven was opened to holy souls.^✦³⁰ It was after emerging from the cross and the horrors of his torment that he appeared to his apostles, glorious and having conquered death, so they would understand that he had to enter his glory through the cross, and that he showed his children no other way.^✦ So the world was given, in the person of Jesus Christ, the image of a finished virtue that has nothing and expects nothing on earth; that men reward only with continual persecutions; that never stops doing them good, and on which its own kindnesses bring down the final torment. Jesus Christ dies without finding gratitude in those he has helped, faithfulness in his friends, or justice in his judges. His innocence, though recognized, does not save him; his Father himself, in whom alone he had placed his hope, withdraws every sign of his protection: the just man is handed over to his enemies, and he dies abandoned by God and by men. But it had to be shown to the good man that in the greatest extremities he needs neither human consolation nor even any tangible sign of divine help: he need only love and trust, assured that God thinks of him without giving him any sign of it, and that an eternal happiness is reserved for him.

The Triumph of the Cross

The cross is revealed as the ultimate triumph over sin, death, and the powers of darkness.

The wisest of the philosophers, searching for the idea of virtue, found that just as, among all the wicked, the most wicked would be the one who could cover his malice so well that he would pass for a good man and, by that means, enjoy all the credit virtue can give: so the most virtuous man would without question be the one whose virtue, by its perfection, draws everyone's envy, so that he has nothing left for himself but his conscience, and finds himself exposed to every kind of insult, even to being put on the cross, without his virtue able to give him even that weak help of sparing him such a torment.³¹ Doesn't it seem that God put this marvelous idea of virtue into a philosopher's mind only so as to make it real in the person of his Son, and to show that the just man has another glory, another rest — in short, another happiness — than the one that can be had on earth? To establish this truth, and to show it fulfilled so visibly in himself at the cost of his own life, was the greatest work a man could do; and God found it so great that he reserved it for this long-promised Messiah—for this man whom he made one and the same person with his only Son. Really, what greater thing could one reserve for a God coming to earth? And what more worthy of him could he do there than to show virtue in all its purity, and the eternal happiness to which the most extreme afflictions lead it?³² But if we consider what is highest and most intimate in the mystery of the cross, what human mind can grasp it? There we are shown virtues that only the God-man could practice. Who else could, as he did, take the place of all the ancient victims, abolish them by substituting a victim of infinite dignity and merit, and ensure that from then on there would be no one left to offer to God but him alone? Such is the act of religion that Jesus Christ performs on the cross.³³ Could the eternal Father find, whether among the angels or among men, an obedience equal to that which his beloved Son renders him, when, though nothing could snatch his life away, he gave it voluntarily to please him?^✦^✦ What shall I say of the perfect union of all his desires with the divine will, and of the love by which he keeps himself united to God who was in him, reconciling the world?^✦ In this incomprehensible union he embraces the whole human race; he makes peace between heaven and earth; he plunges with immense ardor into that flood of blood in which he was to be baptized with all his own, and from his wounds he brings forth the fire of divine love that was to set the whole earth ablaze.^✦^✦^✦ But here is what surpasses all understanding: the justice practiced by this God-man who lets himself be condemned by the world, so that the world remains forever condemned by the enormous iniquity of that judgment.^✦ Now the world is judged, and the prince of this world is about to be driven out, just as Jesus Christ himself declares.^✦ Hell, which had subdued the world, is about to lose it: by attacking the Innocent One, it will be forced to release the guilty it held captive. The wretched bond by which we were handed over to the rebel angels is wiped out; Jesus Christ has fastened it to his cross, so that it might be blotted out there by his blood. Stripped bare, hell groans; the cross is a place of triumph for our Savior, and the hostile powers follow trembling behind the conqueror's chariot.^✦^✦³⁴ But a still greater triumph appears before our eyes: divine justice itself is overcome; the sinner who was owed to it as its victim is torn from its hands. He has found a surety able to pay an infinite price for him.³⁵ Jesus Christ eternally unites to himself the elect for whom he gives himself: they are his members, and they live only in their Head; so he extends over them the infinite love he has for his Son.^✦³⁶³⁷ It is his own Son who asks this of him: he will not be separated from the people he has redeemed. "O my Father," he says, "I want them to be with me. They will be filled with my Spirit; they will enjoy my glory; they will share with me even to my throne."^✦^✦ After such a great gift, nothing but cries of joy can express our thanks. "O wonder," cries a great philosopher and a great martyr, "O incomprehensible exchange, and astonishing device of divine wisdom!"³⁸ One alone is struck, and all are set free. God strikes his innocent Son out of love for guilty human beings, and forgives those guilty human beings out of love for his innocent Son.^✦^✦ .³⁹ .⁴⁰ Etc.⁴¹ Everything is ours through Jesus Christ: grace, holiness, life, glory, and blessedness. The kingdom of the Son of God is our inheritance; there is nothing above us, provided only that we don't debase ourselves.^✦^✦⁴² While Jesus Christ fulfills our desires and surpasses our hopes, he brings to completion the work of God begun under the patriarchs and in the law of Moses.^✦⁴³

The Fulfillment of God's Work

Jesus Christ completes the work of God, bringing the truth to all nations and all ages.

In those days God wanted to make himself known through experiences the senses could grasp: he showed himself magnificent in temporal promises, good in filling his children with goods that please the senses, powerful in delivering them from their enemies' hands, faithful in bringing them into the land promised to their fathers, and just through the rewards and punishments he plainly sent them according to their works. All these wonders were preparing the way for the truths Jesus Christ was coming to teach. If God is good enough to give us what our senses ask for, how much more will he give us what our spirit, made in his image, asks for? If he is so tender and so generous toward his children, will he shut up his love and his gifts within the few years that make up our life? Will he give those he loves only a shadow of happiness, and only a land rich in grain and oil? Won't there be a country where he pours out true goods in abundance? There will surely be one, and Jesus Christ comes to show it to us. For after all, the Almighty would have made only works little worthy of him if all his magnificence ended in nothing but grandeurs exposed to our frail senses. Nothing that is not eternal answers either to the majesty of an eternal God or to the hopes of the man to whom he has made his eternity known; and this unchanging faithfulness he keeps toward his servants will never have an object that matches it until it extends to something immortal and permanent. So, in the end, it was necessary for Jesus Christ to open the heavens for us, to reveal to our faith that permanent city where we are to be gathered after this life.^✦ He shows us that if God takes as His eternal title the name God of Abraham, of Isaac, and of Jacob, it is because these holy men are always living before Him.^✦ God is not the God of the dead; it isn't worthy of Him to merely escort His friends, as humans do, only as far as the grave, leaving them no hope beyond it. It would be a shame for Him to call Himself so forcefully the God of Abraham if He hadn't founded an eternal city in heaven where Abraham and his children could live in happiness.^✦ This is how Jesus Christ reveals the truths of the life to come to us. He shows them to us even in the Law. The true promised land is the heavenly kingdom. It was for this blessed homeland that Abraham, Isaac, and Jacob longed: Palestine did not deserve to fulfill all their desires, or to be the sole object of so long a waiting by our fathers.^✦ Egypt, which we must leave; the desert, which we must cross; Babylon, whose prisons we must break open in order to enter or return to our homeland—that is the world with its pleasures and its vanities. It is there that we are truly captives and wanderers, led astray by sin and its lusts. We have to shake off this yoke if we are to find, in Jerusalem and in the city of our God, true freedom and a sanctuary not made by human hands, where the glory of the God of Israel may appear to us.^✦ Through this teaching of Jesus Christ, God's secret is revealed to us: the Law is entirely spiritual; its promises lead us into those of the Gospel and serve as their foundation. One and the same light appears to us everywhere: it rises under the patriarchs; under Moses and under the prophets it grows; Jesus Christ—greater than the patriarchs, more authorized than Moses, more enlightened than all the prophets—shows it to us in its fullness. To this Christ, to this God-man, to this man who holds on earth—as Saint Augustine puts it—the place of Truth, and makes it visible as personally present among us: to him, I say, it was reserved to show us all truth, that is, the truth of the mysteries, the truth of the virtues, and the truth of the rewards God has destined for those he loves. This was the kind of greatness the Jews were meant to seek in their Messiah. There is nothing greater than to carry within oneself, and to reveal to humanity, the whole truth—the truth that feeds them, guides them, and purifies their eyes until it enables them to see God. In the age when the truth was to be shown to humanity in its fullness, it was also ordained that it would be proclaimed throughout the whole earth, and in every age. God gave Moses only one people and a fixed span of time; every age and every people of the world are given to Jesus Christ. He has his elect everywhere, and his Church, spread throughout the entire universe, will never stop bringing them to birth.⁴⁴

Read the original Latin

Jesus-Christ, & sa Doctrine.

Dans ce déclin de la religion et des affaires des juifs, à la fin du regne d’Herode, et dans le temps que les pharisiens introduisoient tant d’abus, Jesus-Christ est envoyé sur la terre pour rétablir le royaume dans la maison de David d’une maniere plus haute que les juifs charnels ne l’entendoient, et pour prescher la doctrine que Dieu avoit résolu de faire annoncer à tout l’univers. Cét admirable enfant appellé par Isaïe le Dieu fort, le pere du siécle futur, et l’auteur de la paix, naist d’une vierge à Bethléem, et il y vient reconnoistre l’origine de sa race. Conceû du Saint Esprit, saint par sa naissance, seul digne de réparer le vice de la nostre, il reçoit le nom de sauveur, parce qu’il devoit nous sauver de nos péchez. Aussitost aprés sa naissance, une nouvelle etoile, figure de la lumiere qu’il devoit donner aux gentils, se fait voir en Orient, et amene au sauveur encore enfant les prémices de la gentilité convertie. Un peu aprés ce Seigneur tant desiré vient à son saint temple, où Simeon le regarde, non seulement comme la gloire d’Israël , mais encore comme la lumiere des nations infideles . Quand le temps de prescher son evangile approcha, saint Jean Baptiste, qui luy devoit préparer les voyes, appella tous les pecheurs à la penitence, et fit retentir de ses cris tout le desert où il avoit vescu dés ses premieres années avec autant d’austerité que d’innocence. Le peuple, qui depuis cinq cens ans n’avoit point veû de prophetes, reconnut ce nouvel Elie, tout prest à le prendre pour le sauveur, tant sa sainteté paroissoit grande : mais luy-mesme il montroit au peuple celuy dont il estoit indigne de délier les souliers . Enfin Jesus-Christ commence à prescher son evangile, et à réveler les secrets qu’il voyoit de toute eternité au sein de son pere.

Il pose les fondemens de son eglise par la vocation de douze pescheurs, et met saint Pierre à la teste de tout le troupeau avec une prérogative si manifeste, que les evangelistes, qui dans le dénombrement qu’ils font des apostres ne gardent aucun ordre certain, s’accordent à nommer saint Pierre devant tous les autres comme le premier. Jesus-Christ parcourt toute la Judée, qu’il remplit de ses bienfaits ; secourable aux malades, misericordieux envers les pecheurs dont il se montre le vray medecin par l’accés qu’il leur donne auprés de luy, faisant ressentir aux hommes une autorité et une douceur qui n’avoit jamais paru qu’en sa personne. Il annonce de hauts mysteres ; mais il les confirme par de grands miracles : il commande de grandes vertus ; mais il donne en mesme temps de grandes lumieres, de grands exemples, et de grandes graces. C’est par là aussi qu’il paroist plein de grace et de verité, et nous recevons tous de sa plenitude . Tout se soustient en sa personne ; sa vie, sa doctrine, ses miracles. La mesme verité y reluit par tout : tout concourt à y faire voir le maistre du genre humain, et le modele de la perfection. Luy seul vivant au milieu des hommes, et à la veûë de tout le monde, a pû dire sans craindre d’estre démenti,. .

. etc.

Ses miracles sont d’un ordre particulier, et d’un caractere nouveau. Ce ne sont point des signes dans le ciel , tels que les juifs les demandoient : il les fait presque tous sur les hommes mesmes, et pour guerir leurs infirmitez. Tous ces miracles tiennent plus de la bonté que de la puissance, et ne surprennent pas tant les spectateurs, qu’ils les touchent dans le fond du coeur. Il les fait avec empire : les démons et les maladies luy obéïssent : à sa parole les aveugles nez reçoivent la veûë, les morts sortent du tombeau, et les pechez sont remis. Le principe en est en luy-mesme ; ils coulent de source : je sens, dit-il, qu’une vertu est sortie de moy . Aussi personne n’en avoit-il fait ni de si grands, ni en si grand nombre ; et toutefois il promet que ses disciples feront en son nom encore de plus grandes choses , tant est feconde et inépuisable la vertu qu’il porte en luy-mesme. Qui n’admireroit la condescendance avec laquelle il tempere la hauteur de sa doctrine ? C’est du lait pour les enfans, et tout ensemble du pain pour les forts.

On le voit plein des secrets de Dieu, mais on voit qu’il n’en est pas étonné comme les autres mortels à qui Dieu se communique : il en parle naturellement, comme estant né dans ce secret et dans cette gloire ; et ce qu’il a sans mesure , il le répand avec mesure, afin que nostre foiblesse le puisse porter. Quoy-qu’il soit envoyé pour tout le monde, il ne s’adresse d’abord qu’aux brebis perduës de la maison d’Israël, ausquelles il estoit aussi principalement envoyé : mais il prépare la voye à la conversion des samaritains et des gentils. Une femme samaritaine le reconnoist pour le Christ que sa nation attendoit aussi-bien que celle des juifs, et apprend de luy le mystere du culte nouveau qui ne seroit plus attaché à un certain lieu. Une femme chananéenne et idolatre luy arrache, pour ainsi dire, quoy-que rebutée, la guérison de sa fille. Il reconnoist en divers endroits les enfans d’Abraham dans les gentils, et parle de sa doctrine comme devant estre preschée, contredite, et receûë par toute la terre. Le monde n’avoit jamais rien veû de semblable, et ses apostres en sont étonnez. Il ne cache point aux siens les tristes épreuves par lesquelles ils devoient passer. Il leur fait voir les violences et la séduction employées contre eux, les persécutions, les fausses doctrines, les faux-freres, la guerre au dedans et au dehors, la foy épurée par toutes ces épreuves ; à la fin des temps, l’affoiblissement de cette foy et le refroidissement de la charité parmi ses disciples ; au milieu de tant de perils, son eglise et la verité toûjours invincibles.

Voicy donc une nouvelle conduite, et un nouvel ordre de choses : on ne parle plus aux enfans de Dieu de récompenses temporelles ; Jesus-Christ leur montre une vie future, et les tenant suspendus dans cette attente, il leur apprend à se détacher de toutes les choses sensibles. La croix et la patience deviennent leur partage sur la terre, et le ciel leur est proposé comme devant estre emporté de force . Jesus-Christ qui montre aux hommes cette nouvelle voye, y entre le premier : il presche des veritez pures qui étourdissent les hommes grossiers, et néanmoins superbes : il découvre l’orgueïl caché, et l’hypocrisie des pharisiens et des docteurs de la loy qui la corrompoient par leurs interpretations. Au milieu de ces reproches il honore leur ministere, et la chaire de Moïse où ils sont assis . Il frequente le temple, dont il fait respecter la sainteté, et renvoye aux prestres les lepreux qu’il a gueris. Par là il apprend aux hommes comment ils doivent reprendre et réprimer les abus, sans préjudice du ministere établi de Dieu, et montre que le corps de la synagogue subsistoit malgré la corruption des particuliers. Mais elle penchoit visiblement à la ruine. Les pontifes, et les pharisiens animoient contre Jesus-Christ le peuple juif, dont la religion se tournoit en superstition.

Ce peuple ne peut souffrir le sauveur du monde, qui l’appelle à des pratiques solides, mais difficiles. Le plus saint et le meilleur de tous les hommes, la sainteté et la bonté mesme, devient le plus envié et le plus haï. Il ne se rebute pas, et ne cesse de faire du bien à ses citoyens ; mais il voit leur ingratitude : il en prédit le chastiment avec larmes, et dénonce à Jerusalem sa chute prochaine. Il prédit aussi que les juifs ennemis de la verité qu’il leur annonçoit, seroient livrez à l’erreur, et deviendroient le joûët des faux prophetes. Cependant la jalousie des pharisiens et des prestres le mene à un supplice infame : ses disciples l’abandonnent ; un d’eux le trahit ; le premier et le plus zelé de tous le renie trois fois. Accusé devant le conseil, il honore jusqu’à la fin le ministere des prestres, et répond en termes précis au pontife qui l’interrogeoit juridiquement. Mais le moment estoit arrivé, où la synagogue devoit estre réprouvée. Le pontife et tout le conseil condamne Jesus-Christ, parce qu’il se disoit le Christ fils de Dieu.

Il est livré à Ponce Pilate président romain : son innocence est reconnuë par son juge, que la politique et l’interest font agir contre sa conscience : le juste est condamné à mort : le plus grand de tous les crimes donne lieu à la plus parfaite obéïssance qui fut jamais : Jesus maistre de sa vie, et de toutes choses, s’abandonne volontairement à la fureur des méchans, et offre le sacrifice qui devoit estre l’expiation du genre humain. A la croix, il regarde dans les propheties ce qui luy restoit à faire : il l’acheve, et dit enfin, tout est consommé . A ce mot, tout change dans le monde : la loy cesse, ses figures passent, ses sacrifices sont abolis par une oblation plus parfaite. Cela fait, Jesus-Christ expire avec un grand cri : toute la nature s’émeut : le centurion qui le gardoit, étonné d’une telle mort, s’écrie qu’il est vrayment le fils de Dieu ; et les spectateurs s’en retournent frapant leur poitrine. Au troisiéme jour il ressuscite ; il paroist aux siens qui l’avoient abandonné, et qui s’obstinoient à ne pas croire sa résurrection. Ils le voyent, ils luy parlent, ils le touchent, ils sont convaincus. Pour confirmer la foy de sa résurrection, il se montre à diverses fois et en diverses circonstances. Ses disciples le voyent en particulier, et le voyent aussi tous ensemble : il paroist une fois à plus de cinq cens hommes assemblez.

Un apostre qui l’a écrit, asseûre que la pluspart d’eux vivoient encore dans le temps qu’il l’écrivoit. Jesus-Christ ressuscité donne à ses apostres tout le temps qu’ils veulent pour le bien considerer ; et aprés s’estre mis entre leurs mains en toutes les manieres qu’ils le souhaitent, en sorte qu’il ne puisse plus leur rester le moindre doute, il leur ordonne de porter témoignage de ce qu’ils ont veû, de ce qu’ils ont oûï, et de ce qu’ils ont touché. Afin qu’on ne puisse douter de leur bonne foy, non plus que de leur persuasion, il les oblige à sceller leur témoignage de leur sang. Ainsi leur prédication est inébranlable ; le fondement en est un fait positif, attesté unanimement par ceux qui l’ont veû. Leur sincerité est justifiée par la plus forte épreuve qu’on puisse imaginer, qui est celle des tourmens, et de la mort mesme. Telles sont les instructions que receûrent les apostres. Sur ce fondement douze pescheurs entreprennent de convertir le monde entier, qu’ils voyoient si opposé aux loix qu’ils avoient à leur prescrire, et aux veritez qu’ils avoient à leur annoncer. Ils ont ordre de commencer par Jérusalem, et de là de se répandre par toute la terre, pour instruire toutes les nations, et les baptiser au nom du pere, du fils, et du Saint Esprit .

Jesus-Christ leur promet d’estre avec eux jusqu’à la consommation des siecles , et asseûre par cette parole la perpetuelle durée du ministere ecclesiastique. Cela dit, il monte aux cieux en leur presence.

Les promesses vont estre accomplies : les propheties vont avoir leur dernier éclaircissement. Les gentils sont appellez à la connoissance de Dieu par les ordres de Jesus-Christ ressuscité : une nouvelle céremonie est instituée pour la régenération du nouveau peuple ; et les fideles apprennent que le vray dieu, le dieu d’Israël, ce dieu un et indivisible auquel ils sont consacrez par le baptesme, est tout ensemble pere, fils, et Saint Esprit.

Là donc nous sont proposées les profondeurs incompréhensibles de l’estre divin, et la grandeur ineffable de son unité, et les richesses infinies de cette nature, plus feconde encore au dedans qu’au dehors, capable de se communiquer sans division à trois personnes égales. Là sont expliquez les mysteres qui estoient enveloppez, et comme scellez dans les anciennes ecritures. Nous entendons le secret de cette parole, faisons l’homme à nostre image ; et la trinité marquée dans la création de l’homme, est expressément declarée dans sa régenération. Nous apprenons ce que c’est que cette sagesse conceûë , selon Salomon, devant tous les temps dans le sein de Dieu ; sagesse qui fait toutes ses délices, et par qui sont ordonnez tous ses ouvrages. Nous sçavons qui est celuy que David a veû engendré devant l’aurore ; et le nouveau testament nous enseigne que c’est le verbe, la parole interieure de Dieu, et sa pensée éternelle, qui est toûjours dans son sein, et par qui toutes choses ont esté faites. Par là nous répondons à la mysterieuse question qui est proposée dans les proverbes : dites-moy le nom de Dieu, et le nom de son fils, si vous le sçavez . Car nous sçavons que ce nom de Dieu si mysterieux et si caché est le nom de pere entendu en ce sens profond qui le fait concevoir dans l’éternité pere d’un fils égal à luy, et que le nom de son fils est le nom de verbe ; verbe qu’il engendre éternellement en se contemplant luy-mesme, qui est l’expression parfaite de sa verité, son image, son fils unique, l’éclat de sa clarté, et l’empreinte de sa substance . Avec le pere et le fils nous connoissons aussi le Saint Esprit, l’amour de l’un et de l’autre, et leur éternelle union.

C’est cét esprit qui fait les prophetes, et qui est en eux pour leur découvrir les conseils de Dieu, et les secrets de l’avenir ; esprit dont il est écrit, le Seigneur m’a envoyé et son esprit, qui est distingué du Seigneur, et qui est aussi le Seigneur mesme, puis qu’il envoye les prophetes, et qu’il leur découvre les choses futures. Cét esprit qui parle aux prophetes, et qui parle par les prophetes est uni au pere et au fils, et intervient avec eux dans la consécration du nouvel homme. Ainsi le pere, le fils, et le Saint Esprit, un seul dieu en trois personnes, montré plus obscurément à nos peres, est clairement révelé dans la nouvelle alliance. Instruits d’un si haut mystere, et étonnez de sa profondeur incompréhensible, nous couvrons nostre face devant Dieu avec les chérubins que vit Isaïe, et nous adorons avec eux celuy qui est trois fois saint. C’estoit au fils unique qui estoit dans le sein du pere , et qui sans en sortir venoit à nous ; c’estoit à luy à nous découvrir pleinement ces admirables secrets de la nature divine que Moïse et les prophetes n’avoient qu’effleurez. C’estoit à luy à nous faire entendre d’où vient que le messie promis comme un homme qui devoit sauver les autres hommes, estoit en mesme temps montré comme Dieu en nombre singulier, et absolument à la maniere dont le créateur nous est désigné : et c’est aussi ce qu’il a fait, en nous enseignant que, quoy-que fils d’Abraham, il estoit devant qu’Abraham fust fait ; qu’il est descendu du ciel, et toutefois qu’il est au ciel ; qu’il est Dieu, fils de Dieu, et tout ensemble homme, fils de l’homme ; le vray Emanuël ; Dieu avec nous ; en un mot le verbe fait chair, unissant en sa personne la nature humaine avec la divine, afin de réconcilier toutes choses en luy-mesme. Ainsi nous sont révelez les deux principaux mysteres, celuy de la trinité, et celuy de l’incarnation. Mais celuy qui nous les a révelez, nous en fait trouver l’image en nous-mesmes, afin qu’ils nous soient toûjours presens, et que nous reconnoissions la dignité de nostre nature.

En effet, si nous imposons silence à nos sens, et que nous nous renfermions pour un peu de temps au fond de nostre ame, c’est à dire dans cette partie où la verité se fait entendre, nous y verrons quelque image de la trinité que nous adorons. La pensée que nous sentons naistre comme le germe de nostre esprit, comme le fils de nostre intelligence, nous donne quelque idée du fils de Dieu conceû éternellement dans l’intelligence du pere celeste. C’est pourquoy ce fils de Dieu prend le nom de verbe, afin que nous entendions qu’il naist dans le sein du pere, non comme naissent les corps, mais comme naist dans nostre ame cette parole interieure que nous y sentons quand nous contemplons la verité. Mais la fecondité de nostre esprit ne se termine pas à cette parole intérieure, à cette pensée intellectuelle, à cette image de la verité qui se forme en nous. Nous aimons et cette parole interieure et l’esprit où elle naist ; et en l’aimant nous sentons en nous quelque chose qui ne nous est pas moins précieux que nostre esprit et nostre pensée, qui est le fruit de l’un et de l’autre, qui les unit, qui s’unit à eux, et ne fait avec eux qu’une mesme vie.

Ainsi autant qu’il se peut trouver de rapport entre Dieu et l’homme, ainsi, dis-je, se produit en Dieu l’amour éternel qui sort du pere qui pense, et du fils qui est sa pensée, pour faire avec luy et sa pensée une mesme nature également heureuse et parfaite. En un mot Dieu est parfait, et son verbe image vivante d’une verité infinie, n’est pas moins parfait que luy ; et son amour qui sortant de la source inépuisable du bien en a toute la plenitude, ne peut manquer d’avoir une perfection infinie ; et puis que nous n’avons point d’autre idée de Dieu que celle de la perféction, chacune de ces trois choses considerée en elle-mesme merite d’estre appellée Dieu : mais parce que ces trois choses conviennent nécessairement à une mesme nature, ces trois choses ne sont qu’un seul Dieu.

Il ne faut donc rien concevoir d’inégal, ni de séparé dans cette trinité adorable ; et quelque incomprehensible que soit cette égalité, nostre ame, si nous l’écoutons, nous en dira quelque chose. Elle est, et quand elle sçait parfaitement ce qu’elle est, son intelligence répond à la verité de son estre ; et quand elle aime son estre avec son intelligence autant qu’ils meritent d’estre aimez, son amour égale la perfection de l’un et de l’autre. Ces trois choses ne se séparent jamais, et s’enferment l’une l’autre : nous entendons que nous sommes, et que nous aimons ; et nous aimons à estre, et à entendre. Qui le peut nier, s’il s’entend luy-mesme ? Et non seulement une de ces choses n’est pas meilleure que l’autre, mais les trois ensemble ne sont pas meilleures qu’une d’elles en particulier, puis que chacune enferme le tout, et que dans les trois consiste la felicité, et la dignité de la nature raisonnable. Ainsi et infiniment au dessus est parfaite, inséparable, une en son essence, et enfin égale en tout sens, la trinité que nous servons, et à laquelle nous sommes consacrez par nostre baptesme.

Mais nous-mesmes, qui sommes l’image de la trinité, nous-mesmes, à un autre égard, nous sommes encore l’image de l’incarnation. Nostre ame d’une nature spirituelle et incorruptible a un corps corruptible qui luy est uni ; et de l’union de l’un et de l’autre résulte un tout, qui est l’homme, esprit et corps tout ensemble, incorruptible et corruptible, intelligent et purement brute. Ces attributs conviennent au tout, par rapport à chacune de ses deux parties : ainsi le verbe divin dont la vertu soustient tout, s’unit d’une façon particuliere, ou plustost il devient luy-mesme, par une parfaite union, ce Jesus-Christ fils de Marie, ce qui fait qu’il est Dieu et homme tout ensemble, engendré dans l’éternité, et engendré dans le temps, toûjours vivant dans le sein du pere, et mort sur la croix pour nous sauver. Mais où Dieu se trouve meslé, jamais les comparaisons tirées des choses humaines ne sont qu’imparfaites. Nostre ame n’est pas devant nostre corps, et quelque chose luy manque lors qu’elle en est separée. Le verbe parfait en luy-mesme dés l’éternité ne s’unit à nostre nature que pour l’honorer. Cette ame qui préside au corps, et y fait divers changemens, elle-mesme en souffre à son tour. Si le corps est meû au commandement et selon la volonté de l’ame, l’ame est troublée, l’ame est affligée, et agitée en mille manieres ou fascheuses, ou agreables, suivant les dispositions du corps ; en sorte que comme l’ame éleve le corps à elle en le gouvernant, elle est abbaissée au dessous de luy par les choses qu’elle en souffre.

Mais en Jesus-Christ, le verbe préside à tout, le verbe tient tout sous sa main. Ainsi l’homme est élevé, et le verbe ne se rabaisse par aucun endroit : immuable et inalterable il domine en tout et par tout la nature qui luy est unie. De là vient qu’en Jesus-Christ l’homme absolument soumis à la direction intime du verbe qui l’éleve à soy, n’a que des pensées et des mouvemens divins. Tout ce qu’il pense, tout ce qu’il veut, tout ce qu’il dit, tout ce qu’il cache au dedans, tout ce qu’il montre au dehors est animé par le verbe, conduit par le verbe, digne du verbe, c’est à dire digne de la raison mesme, de la sagesse mesme, et de la verité mesme. C’est pourquoy tout est lumiere en Jesus-Christ ; sa conduite est une regle ; ses miracles sont des instructions ; ses paroles sont esprit et vie. Il n’est pas donné à tous de bien entendre ces sublimes veritez, ni de voir parfaitement en luy-mesme cette merveilleuse image des choses divines, que saint Augustin et les autres peres ont crû si certaine. Les sens nous gouvernent trop, et nostre imagination qui se veut mesler dans toutes nos pensées, ne nous permet pas toûjours de nous arrester sur une lumiere si pure. Nous ne nous connoissons pas nous-mesmes ; nous ignorons les richesses que nous portons dans le fond de nostre nature ; et il n’y a que les yeux les plus épurez qui les puissent appercevoir.

Mais si peu que nous entrions dans ce secret, et que nous sçachions remarquer en nous l’image des deux mysteres qui font le fondement de nostre foy, c’en est assez pour nous élever au dessus de tout, et rien de mortel ne nous pourra plus toucher. Aussi Jesus-Christ nous appelle-t-il à une gloire immortelle, et c’est le fruit de la foy que nous avons pour les mysteres.

Ce dieu-homme, cette verité et cette sagesse incarnée qui nous fait croire de si grandes choses sur sa seule autorité, nous en promet dans l’eternité la claire et bienheureuse vision, comme la récompense certaine de nostre foy. De cette sorte, la mission de Jesus-Christ est relevée infiniment au dessus de celle de Moïse. Moïse estoit envoyé pour réveiller par des récompenses temporelles les hommes sensuels et abrutis. Puis qu’ils estoient devenus tout corps et tout chair, il les falloit d’abord prendre par les sens, leur inculquer par ce moyen la connoissance de Dieu, et l’horreur de l’idolatrie à laquelle le genre humain avoit une inclination si prodigieuse.

Tel estoit le ministere de Moïse : il estoit réservé à Jesus-Christ d’inspirer à l’homme des pensées plus hautes, et de luy faire connoistre dans une pleine évidence la dignité, l’immortalité, et la felicité éternelle de son ame. Durant les temps d’ignorance, c’est à dire durant les temps qui ont précedé Jesus-Christ, ce que l’ame connoissoit de sa dignité et de son immortalité l’induisoit le plus souvent à erreur. Le culte des hommes morts faisoit presque tout le fond de l’idolatrie : presque tous les hommes sacrifioient aux manes, c’est à dire aux ames des morts. De si anciennes erreurs nous font voir à la verité combien estoit ancienne la croyance de l’immortalité de l’ame, et nous montrent qu’elle doit estre rangée parmi les premieres traditions du genre humain. Mais l’homme qui gastoit tout, en avoit étrangement abusé, puis qu’elle le portoit à sacrifier aux morts. On alloit mesme jusqu’à cét excés de leur sacrifier des hommes vivans : on tuoit leurs esclaves, et mesme leurs femmes, pour les aller servir dans l’autre monde. Les gaulois le pratiquoient avec beaucoup d’autres peuples ; et les indiens marquez par les auteurs payens parmi les premiers défenseurs de l’immortalité de l’ame, ont aussi esté les premiers à introduire sur la terre, sous prétexte de religion, ces meurtres abominables. Les mesmes indiens se tuoient eux-mesmes pour avancer la felicité de la vie future ; et ce déplorable aveuglement dure encore aujourd’huy parmi ces peuples : tant il est dangereux d’enseigner la verité dans un autre ordre que celuy que Dieu a suivi, et d’expliquer clairement à l’homme tout ce qu’il est avant qu’il ait connu Dieu parfaitement.

C’estoit faute de connoistre Dieu, que la pluspart des philosophes n’ont pû croire l’ame immortelle sans la croire une portion de la divinité, une divinité elle-mesme, un estre éternel, incréé aussi-bien qu’incorruptible, et qui n’avoit non plus de commencement que de fin. Que diray-je de ceux qui croyoient la transmigration des ames : qui les faisoient rouler des cieux à la terre, et puis de la terre aux cieux ; des animaux dans les hommes, et des hommes dans les animaux ; de la felicité à la misere, et de la misere à la felicité, sans que ces révolutions eussent jamais ni de terme, ni d’ordre certain ? Combien estoit obscurcie la justice, la providence, la bonté divine parmi tant d’erreurs ! Et qu’il estoit necessaire de connoistre Dieu, et les regles de sa sagesse, avant que de connoistre l’ame et sa nature immortelle ! C’est pourquoy la loy de Moïse ne donnoit à l’homme qu’une premiere notion de la nature de l’ame et de sa felicité. Nous avons veû l’ame au commencement faite par la puissance de Dieu aussi-bien que les autres créatures ; mais avec ce caractere particulier, qu’elle estoit faite à son image et par son soufle, afin qu’elle entendist à qui elle tient par son fonds, et qu’elle ne se crust jamais de mesme nature que les corps, ni formée de leur concours. Mais les suites de cette doctrine, et les merveilles de la vie future ne furent pas alors universellement développées, et c’estoit au jour du messie que cette grande lumiere devoit paroistre à découvert. Dieu en avoit répandu quelques étincelles dans les anciennes ecritures.

Salomon avoit dit que comme le corps retourne à la terre d’où il est sorti, l’esprit retourne à Dieu qui l’a donné . Les patriarches et les prophetes ont vescu dans cette esperance, et Daniel avoit prédit qu’il viendroit un temps où ceux qui dorment dans la poussiere s’éveïlleroient, les uns pour la vie éternelle, et les autres pour une éternelle confusion, afin de voir toûjours . Mais en mesme temps que ces choses luy sont révelées, il luy est ordonné de sceller le livre, et de le tenir fermé jusqu’au temps ordonné de Dieu, afin de nous faire entendre que la pleine découverte de ces veritez estoit d’une autre saison et d’un autre siecle.

Encore donc que les juifs eussent dans leurs ecritures quelques promesses des felicitez eternelles, et que vers les temps du messie où elles devoient estre déclarées, ils en parlassent beaucoup davantage, comme il paroist par les livres de la sagesse, et des machabées : toutefois cette verité faisoit si peu un dogme universel de l’ancien peuple, que les saducéens, sans la reconnoistre, non seulement estoient admis dans la synagogue, mais encore élevez au sacerdoce. C’est un des caracteres du peuple nouveau, de poser pour fondement de la religion la foy de la vie future, et ce devoit estre le fruit de la venuë du messie. C’est pourquoy non content de nous avoir dit qu’une vie éternellement bienheureuse estoit réservée aux enfans de Dieu, il nous a dit en quoy elle consistoit. La vie bienheureuse est d’estre avec luy dans la gloire de Dieu son pere : la vie bienheureuse est de voir la gloire qu’il a dans le sein du pere dés l’origine du monde : la vie bienheureuse est que Jesus-Christ soit en nous comme dans ses membres, et que l’amour éternel que le pere a pour son fils s’étendant sur nous, il nous comble des mesmes dons : la vie bienheureuse en un mot est de connoistre le seul vray Dieu et Jesus-Christ qu’il a envoyé ; mais le connoistre de cette maniere qui s’appelle la claire veûë, la veûë face à face et à découvert, la veûë qui réforme en nous et y acheve l’image de Dieu, selon ce que dit saint Jean, que nous luy serons semblables, parce que nous le verrons tel qu’il est .

Cette veûë sera suivie d’un amour immense, d’une joye inexplicable, et d’un triomphe sans fin. Un alleluya éternel, et un amen éternel, dont on entend retentir la celeste Jérusalem, font voir toutes les miseres bannies, et tous les desirs satisfaits ; il n’y a plus qu’à loûër la bonté divine.

Avec de si nouvelles récompenses, il falloit que Jesus-Christ proposast aussi de nouvelles idées de vertu ; des pratiques plus parfaites et plus épurées. La fin de la religion, l’ame des vertus et l’abregé de la loy, c’est la charité. Mais jusqu’à Jesus-Christ on peut dire, que la perfection et les effets de cette vertu n’estoient pas entierement connus. C’est Jesus-Christ proprement qui nous apprend à nous contenter de Dieu seul. Pour établir le regne de la charité, et nous en découvrir tous les devoirs, il nous propose l’amour de Dieu, jusqu’à nous haïr nous-mesmes, et persecuter sans relasche le principe de corruption que nous avons tous dans le coeur. Il nous propose l’amour du prochain, jusqu’à étendre sur tous les hommes cette inclination bien faisante sans en excepter nos persecuteurs : il nous propose la moderation des desirs sensuels, jusqu’à retrancher tout à fait nos propres membres, c’est à dire ce qui tient le plus vivement et le plus intimement à nostre coeur : il nous propose la soumission aux ordres de Dieu, jusqu’à nous réjoûïr des souffrances qu’il nous envoye : il nous propose l’humilité, jusqu’à aimer les opprobres pour la gloire de Dieu, et à croire que nulle injure ne nous peut mettre si bas devant les hommes, que nous ne soyions encore plus bas devant Dieu par nos pechez. Sur ce fondement de la charité, il perfectionne tous les estats de la vie humaine. C’est par là que le mariage est réduit à sa forme primitive : l’amour conjugal n’est plus partagé : une si sainte societé n’a plus de fin que celle de la vie ; et les enfans ne voyent plus chasser leur mere pour mettre à sa place une marastre.

Le célibat est montré comme une imitation de la vie des anges, uniquement occupée de Dieu et des chastes délices de son amour. Les superieurs apprennent qu’ils sont serviteurs des autres, et dévoûëz à leur bien ; les inferieurs reconnoissent l’ordre de Dieu dans les puissances legitimes, lors mesme qu’elles abusent de leur autorité : cette pensée adoucit les peines de la sujetion, et sous des maistres fascheux l’obéïssance n’est plus fascheuse au vray chrestien. A ces préceptes, il joint des conseils de perfection éminente : renoncer à tout plaisir ; vivre dans le corps comme si on estoit sans corps ; quitter tout ; donner tout aux pauvres, pour ne posseder que Dieu seul ; vivre de peu, et presque de rien, et attendre ce peu de la providence divine. Mais la loy la plus propre à l’evangile, est celle de porter sa croix. La croix est la vraye épreuve de la foy, le vray fondement de l’esperance, le parfait épurement de la charité, en un mot le chemin du ciel. Jesus-Christ est mort à la croix ; il a porté sa croix toute sa vie ; c’est à la croix qu’il veut qu’on le suive, et il met la vie éternelle à ce prix. Le premier à qui il promet en particulier le repos du siecle futur, est un compagnon de sa croix : tu seras, luy dit-il, aujourd’huy avec moy en paradis . Aussitost qu’il fut à la croix, le voile qui couvroit le sanctuaire fut dechiré de haut en bas, et le ciel fut ouvert aux ames saintes.

C’est au sortir de la croix, et des horreurs de son supplice, qu’il parut à ses apostres, glorieux et vainqueur de la mort, afin qu’ils comprissent que c’est par la croix qu’il devoit entrer dans sa gloire, et qu’il ne montroit point d’autre voye à ses enfans. Ainsi fut donnée au monde en la personne de Jesus-Christ l’image d’une vertu accomplie, qui n’a rien, et n’attend rien sur la terre ; que les hommes ne récompensent que par de continuelles persecutions ; qui ne cesse de leur faire du bien, et à qui ses propres bienfaits attirent le dernier supplice. Jesus-Christ meurt sans trouver ni reconnoissance dans ceux qu’il oblige, ni fidelité dans ses amis, ni équité dans ses juges. Son innocence, quoy-que reconnuë, ne le sauve pas ; son pere mesme en qui seul il avoit mis son esperance, retire toutes les marques de sa protection : le juste est livré à ses ennemis, et il meurt abandonné de Dieu et des hommes. Mais il falloit faire voir à l’homme de bien, que dans les plus grandes extrémitez il n’a besoin ni d’aucune consolation humaine, ni mesme d’aucune marque sensible du secours divin : qu’il aime seulement, et qu’il se confie, asseûré que Dieu pense à luy sans luy en donner aucune marque, et qu’une éternelle felicité luy est réservée.

Le plus sage des philosophes, en cherchant l’idée de la vertu, a trouvé que comme de tous les méchans celuy-là seroit le plus méchant qui sçauroit si bien couvrir sa malice, qu’il passast pour homme de bien, et joûïst par ce moyen de tout le credit que peut donner la vertu : ainsi le plus vertueux devoit estre sans difficulté celuy a qui sa vertu attire par sa perfection la jalousie de tous les hommes, en sorte qu’il n’ait pour luy que sa conscience, et qu’il se voye exposé à toute sorte d’injures, jusqu’à estre mis sur la croix, sans que sa vertu luy puisse donner ce foible secours de l’exempter d’un tel supplice. Ne semble-t-il pas que Dieu n’ait mis cette merveilleuse idée de vertu dans l’esprit d’un philosophe, que pour la rendre effective en la personne de son fils, et faire voir que le juste a une autre gloire, un autre repos, enfin un autre bonheur que celuy qu’on peut avoir sur la terre ?

Etablir cette verité, et la montrer accomplie si visiblement en soy-mesme aux dépens de sa propre vie, c’estoit le plus grand ouvrage que pust faire un homme ; et Dieu l’a trouvé si grand, qu’il l’a réservé à ce messie tant promis, à cét homme qu’il a fait la mesme personne avec son fils unique.

En effet, que pouvoit-on réserver de plus grand à un dieu venant sur la terre ? Et qu’y pouvoit-il faire de plus digne de luy, que d’y montrer la vertu dans toute sa pureté, et le bonheur éternel où la conduisent les maux les plus extrémes ?

Mais si nous venons à considerer ce qu’il y a de plus haut et de plus intime dans le mystere de la croix, quel esprit humain le pourra comprendre ? Là nous sont montrées des vertus que le seul homme-dieu pouvoit pratiquer. Quel autre pouvoit comme luy se mettre à la place de toutes les victimes anciennes, les abolir en leur substituant une victime d’une dignité et d’un merite infini, et faire que desormais il n’y eust plus que luy seul à offrir à Dieu ? Tel est l’acte de religion que Jesus-Christ exerce à la croix. Le pere eternel pouvoit-il trouver ou parmi les anges, ou parmi les hommes, une obéïssance égale à celle que luy rend son fils bien-aimé, lors que rien ne luy pouvant arracher la vie, il la donna volontairement pour luy complaire ? Que diray-je de la parfaite union de tous ses desirs avec la divine volonté, et de l’amour par lequel il se tient uni à Dieu qui estoit en luy, se réconciliant le monde ? Dans cette union incomprehensible, il embrasse tout le genre humain ; il pacifie le ciel et la terre ; il se plonge avec une ardeur immense dans ce deluge de sang où il devoit estre baptisé avec tous les siens, et fait sortir de ses playes le feu de l’amour divin qui devoit embraser toute la terre . Mais voicy ce qui passe toute intelligence, la justice pratiquée par ce dieu-homme qui se laisse condamner par le monde, afin que le monde demeure éternellement condamné par l’énorme iniquité de ce jugement.

maintenant le monde est jugé, et le prince de ce monde va estre chassé, comme le prononce Jesus-Christ luy-mesme. L’enfer qui avoit subjugué le monde, le va perdre : en attaquant l’innocent, il sera contraint de lascher les coupables qu’il tenoit captifs : la malheureuse obligation par laquelle nous estions livrez aux anges rebelles, est anéantie : Jesus-Christ l’a attachée à sa croix , pour y estre effacée de son sang : l’enfer dépouïllé gemit : la croix est un lieu de triomphe à nostre sauveur, et les puissances ennemies suivent en tremblant le char du vainqueur. Mais un plus grand triomphe paroist à nos yeux : la justice divine est elle-mesme vaincuë ; le pecheur qui luy estoit deû comme sa victime, est arraché de ses mains. Il a trouvé une caution capable de payer pour luy un prix infini. Jesus-Christ s’unit éternellement les eleûs pour qui il se donne : ils sont ses membres et son qu’en leur chef : ainsi il étend sur eux l’amour infini qu’il a pour son fils. C’est son fils luy-mesme qui le luy demande : il ne veut pas estre separé des hommes qu’il a rachetez : o mon pere, je veux, dit-il, qu’ils soient avec moy : ils seront remplis de mon esprit ; ils joûïront de ma gloire ; ils partageront avec moy jusqu’à mon trosne. Aprés un si grand bienfait, il n’y a plus que des cris de joye qui puissent exprimer nos reconnoissances. o merveille, s’écrie un grand philosophe et un grand martyr, ô échange incomprehensible, et surprenant artifice de la sagesse divine !

Un seul est frapé, et tous sont delivrez. Dieu frape son fils innocent pour l’amour des hommes coupables, et pardonne aux hommes coupables pour l’amour de son fils innocent. . . etc. Tout est à nous par Jesus-Christ ; la grace, la sainteté, la vie, la gloire, la beatitude : le royaume du fils de Dieu est nostre heritage ; il n’y a rien au dessus de nous, pourveû seulement que nous ne nous ravilissions pas nous-mesmes. Pendant que Jesus-Christ comble nos desirs et surpasse nos esperances, il consomme l’oeuvre de Dieu commencée sous les patriarches et dans la loy de Moïse.

Alors Dieu vouloit se faire connoistre par des experiences sensibles : il se montroit magnifique en promesses temporelles, bon en comblant ses enfans des biens qui flatent les sens, puissant en les delivrant des mains de leurs ennemis, fidele en les amenant dans la terre promise à leurs peres, juste par les récompenses et les chastimens qu’il leur envoyoit manifestement selon leurs oeuvres. Toutes ces merveilles préparoient les voyes aux veritez que Jesus-Christ venoit enseigner. Si Dieu est bon jusqu’à nous donner ce que demandent nos sens, combien plustost nous donnera-t-il ce que demande nostre esprit fait à son image ? S’il est si tendre et si bienfaisant envers ses enfans, renfermera-t-il son amour et ses liberalitez dans ce peu d’années qui composent nostre vie ? Ne donnera-t-il à ceux qu’il aime, qu’une ombre de felicité, et qu’une terre fertile en grains et en huile ? N’y aura-t-il point un païs où il répande avec abondance les biens veritables ?

Il y en aura un sans doute, et Jesus-Christ nous le vient montrer. Car enfin le tout-puissant n’auroit fait que des ouvrages peu dignes de luy, si toute sa magnificence ne se terminoit qu’à des grandeurs exposées à nos sens infirmes. Tout ce qui n’est pas éternel ne répond ni à la majesté d’un dieu éternel, ni aux esperances de l’homme à qui il a fait connoistre son éternité ; et cette immuable fidelité qu’il garde à ses serviteurs, n’aura jamais un objet qui luy soit proportionné, jusqu’à ce qu’elle s’étende à quelque chose d’immortel et de permanent. Il falloit donc qu’à la fin Jesus-Christ nous ouvrist les cieux pour y découvrir à nostre foy cette cité permanente où nous devons estre recueïllis aprés cette vie. Il nous fait voir que si Dieu prend pour son titre éternel, le nom de Dieu d’Abraham, d’Isaac et de Jacob, c’est à cause que ces saints hommes sont toûjours vivans devant luy. Dieu n’est pas le dieu des morts : il n’est pas digne de luy de ne faire comme les hommes, qu’accompagner ses amis jusqu’au tombeau, sans leur laisser au-delà aucune esperance ; et ce luy seroit une honte de se dire avec tant de force le Dieu d’Abraham, s’il n’avoit fondé dans le ciel une cité éternelle où Abraham et ses enfans pussent vivre heureux.

C’est ainsi que les veritez de la vie future nous sont développées par Jesus-Christ. Il nous les montre, mesme dans la loy. La vraye terre promise, c’est le royaume celeste. C’est aprés cette bienheureuse patrie que soupiroient Abraham, Isaac et Jacob : la Palestine ne meritoit pas de terminer tous leurs voeux, ni d’estre le seul objet d’une si longue attente de nos peres. L’Egypte d’où il faut sortir, le desert où il faut passer, la Babylone dont il faut rompre les prisons pour entrer ou pour retourner à nostre patrie, c’est le monde avec ses plaisirs, et ses vanitez : c’est là que nous sommes vrayment captifs, et errans, séduits par le peché et ses convoitises ; il nous faut secoûër ce joug pour trouver dans Jérusalem et dans la cité de nostre dieu la liberté veritable, et un sanctuaire non fait de main d’homme , où la gloire du Dieu d’Israël nous apparoisse.

Par cette doctrine de Jesus-Christ le secret de Dieu nous est découvert, la loy est toute spirituelle, ses promesses nous introduisent à celles de l’evangile, et y servent de fondement. Une mesme lumiere nous paroist par tout : elle se leve sous les patriarches : sous Moïse et sous les prophetes elle s’accroist : Jesus-Christ plus grand que les patriarches, plus autorisé que Moïse, plus éclairé que tous les prophetes nous la montre dans sa plenitude.

A ce Christ, à cét homme-dieu, à cét homme qui tient sur la terre, comme parle saint Augustin, la place de la verité, et la fait voir personnellement résidente au milieu de nous ; à luy, dis-je, estoit réservé de nous montrer toute verité, c’est à dire celle des mysteres, celle des vertus, et celle des récompenses que Dieu a destinées à ceux qu’il aime.

C’estoit de telles grandeurs que les juifs devoient chercher en leur messie. Il n’y a rien de si grand que de porter en soy-mesme, et de découvrir aux hommes la verité toute entiere qui les nourrit, qui les dirige, et qui épure leurs yeux jusqu’à les rendre capables de voir Dieu. Dans le temps que la verité devoit estre montrée aux hommes avec cette plenitude, il estoit aussi ordonné qu’elle seroit annoncée par toute la terre, et dans tous les temps. Dieu n’a donné à Moïse qu’un seul peuple, et un temps déterminé : tous les siecles, et tous les peuples du monde sont donnez à Jesus-Christ : il a ses eleûs par tout, et son eglise répanduë dans tout l’univers ne cessera jamais de les enfanter… etc.

Scripture echoes

↩Isa.9.6 — For the increase of his government and for peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it with justice and with righteousness from this time forth and forevermore. The zeal of the LORD of hosts will do this.
↩Isa.7.14;Matt.1.23;Luke.1.27-Luke.1.35;Mic.5.2;Matt.2.1;Luke.2.4-Luke.2.7 — Therefore the Lord himself will give you a sign: Look, the young woman will conceive and bear a son, and she will call his name Immanuel. Matt.1.23 — "Look, the virgin will conceive and bear a son, and they will call his name Immanuel," which means, "God with us." Luke.1.27 — to a virgin pledged in marriage to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.' Luke.1.29 — But she was troubled at his message, and she kept pondering what sort of greeting this might be. Luke.1.30 — And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Luke.1.31 — And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. Luke.1.32 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end. Luke.1.34 — But Mary said to the angel, "How will this be, since I have not known a man?" Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God." Mic.5.2 — Therefore he will give them up until the time when she who is in labor has given birth; then the rest of his brothers will return to the people of Israel. Matt.2.1 — Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, Luke.2.4 — And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, Luke.2.5 — to be registered with Mary, who was betrothed to him, being pregnant. Luke.2.6 — And it came to pass, while they were there, the days were fulfilled for her to give birth. Luke.2.7 — And she gave birth to her firstborn son, and wrapped him in swaddling cloths, and laid him in a manger, because there was no room for them in the inn.
↩Matt.1.20-Matt.1.21 — But as he was considering these things, an angel of the Lord appeared to him in a dream, saying, 'Joseph, son of David, do not be afraid to take Mary as your wife, for that which is conceived in her is of the Holy Spirit.' Matt.1.21 — She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.
↩Matt.2.1-Matt.2.12 — Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, magi from the east arrived in Jerusalem, Matt.2.2 — Where is the one who has been born king of the Jews? For we saw his star in the east, and we have come to worship him. Matt.2.3 — But when King Herod heard this, he was troubled, and all Jerusalem with him. Matt.2.4 — And having gathered all the chief priests and scribes of the people, he inquired of them where the Christ is born. Matt.2.5 — But they said to him, "In Bethlehem of Judea, for thus it has been written through the prophet: Matt.2.6 — And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel. Matt.2.7 — Then Herod secretly called the magi and carefully ascertained from them the time the star had appeared. Matt.2.8 — And he sent them to Bethlehem and said, "Go and search carefully for the child, and when you have found him, report to me so that I too may come and worship him." Matt.2.9 — After they had heard the king, they went on their way. And behold, the star that they had seen in the east went before them until it came to rest over the place where the child was. Matt.2.10 — Seeing the star, they rejoiced with exceedingly great joy. Matt.2.11 — And entering the house, they saw the child with Mary his mother, and falling down they worshiped him, and opening their treasures they offered him gifts: gold and frankincense and myrrh. Matt.2.12 — And having been warned in a dream not to return to Herod, they withdrew to their own country by another road.
↩Isa.42.6;Luke.2.32 — I am the LORD; I have called you in righteousness, and I will take hold of your hand. I will keep you and give you as a covenant for the people, as a light for the nations. Luke.2.32 — a light for revelation to the Gentiles, and the glory of your people Israel.
↩Luke.2.22-Luke.2.32;Hag.2.7 — And when the days of their purification were fulfilled according to the law of Moses, they brought him up to Jerusalem to present him to the Lord. Luke.2.23 — As it is written in the law of the Lord, "Every male that opens the womb shall be called holy to the Lord." Luke.2.24 — and to offer a sacrifice according to what is stated in the law of the Lord, a pair of turtledoves or two young pigeons. Luke.2.25 — And behold, there was a man in Jerusalem whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. Luke.2.26 — And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. Luke.2.27 — And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the Law, Luke.2.28 — and he received him into his arms and blessed God and said, Luke.2.29 — Now you are releasing your servant, Master, according to your word, in peace. Luke.2.30 — that my eyes have seen your salvation Luke.2.31 — which you have prepared in the presence of all peoples Luke.2.32 — a light for revelation to the Gentiles, and the glory of your people Israel. Hag.2.7 — I will shake all the nations, and the treasures of all the nations will come, and I will fill this house with glory, says the LORD of hosts.
↩Isa.40.3;Mal.3.1;Matt.3.1-Matt.3.3;Mark.1.2-Mark.1.4;Luke.3.2-Luke.3.4 — A voice calls: "In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God." Mal.3.1 — And See, I am sending my messenger, and he will clear the way before me. Then the Lord you seek will suddenly come to his temple, and the messenger of the covenant in whom you delight will come, says the LORD of Armies. Matt.3.1 — In those days John the Baptist came, preaching in the wilderness of Judea. Matt.3.2 — and saying, "Repent, for the kingdom of heaven has come near." Matt.3.3 — For this is the one spoken of through Isaiah the prophet: "A voice of one calling in the wilderness: Prepare the way of the Lord; make his paths straight." Mark.1.2 — As it is written in Isaiah the prophet: "See, I send my messenger before your face, who will prepare your way." Mark.1.3 — A voice of one calling in the wilderness: "Prepare the way of the Lord; make his paths straight." Mark.1.4 — John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. Luke.3.2 — In the days of the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. Luke.3.3 — And he went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins. Luke.3.4 — As it is written in the book of the words of Isaiah the prophet: "A voice of one calling in the wilderness: Prepare the way of the Lord; make his paths straight."
↩Matt.3.11;Mark.1.7;Luke.3.16;John.1.27 — I baptize you with water for repentance, but the one who comes after me is stronger than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. Mark.1.7 — And he was proclaiming, saying, 'The one who is mightier than I comes after me, and I am not worthy to stoop down and untie the strap of his sandals.' Luke.3.16 — John answered all of them, "I baptize you with water, but one who is more powerful than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and fire." John.1.27 — He who comes after me, the strap of whose sandal I am not worthy to untie.
↩John.1.18;John.1.1-John.1.2;Matt.11.27 — No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one has made him known. John.1.1 — In the beginning was the Word, and the Word was with God, and the Word was God. John.1.2 — He was in the beginning with God. Matt.11.27 — All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.
↩Matt.16.1;Mark.8.11;Luke.11.16 — The Pharisees and Sadducees came and, testing him, asked him to show them a sign from heaven. Mark.8.11 — The Pharisees came and began to question him, seeking from him a sign from heaven, testing him. Luke.11.16 — Others, testing him, were seeking a sign from heaven from him.
↩Mark.1.27 — And they were all astonished, so that they began questioning among themselves, saying, "What is this? A new teaching! With authority he commands even the unclean spirits, and they obey him."
↩Mark.2.5-Mark.2.10;Luke.5.20-Luke.5.24 — And seeing their faith, Jesus says to the paralytic, 'Child, your sins are forgiven.' Mark.2.6 — But some of the scribes were sitting there, reasoning in their hearts, Mark.2.7 — Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone? Mark.2.8 — And immediately Jesus, perceiving in his spirit that they were reasoning thus within themselves, said to them, "Why are you reasoning about these things in your hearts?" Mark.2.9 — Which is easier: to say to the paralytic, 'Your sins are forgiven,' or to say, 'Get up, take your mat, and walk'? Mark.2.10 — But so that you may know that the Son of Man has authority on earth to forgive sins—he says to the paralytic— Luke.5.20 — And seeing their faith, he said, 'Man, your sins are forgiven you.' Luke.5.21 — And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?" Luke.5.22 — But Jesus, perceiving their thoughts, answered them, "Why are you reasoning in your hearts?" Luke.5.23 — Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'? Luke.5.24 — But so that you may know that the Son of Man has authority on earth to forgive sins — he said to the paralyzed man — 'I tell you, get up, take your mat, and go home.'
↩Luke.8.46;Mark.5.30 — But Jesus said, "Someone touched me, for I perceived that power had gone out from me." Mark.5.30 — And immediately Jesus, perceiving in himself that power had gone out from him, turned around in the crowd and said, "Who touched my garments?"
↩John.14.12 — Truly, truly, I say to you, the one who believes in me will also do the works that I do, and greater than these will he do, because I am going to the Father.
↩1Cor.3.2;Heb.5.12-Heb.5.14 — I gave you milk to drink, not solid food, for you were not yet able. But indeed, even now you are not able, Heb.5.12 — For though by this time you ought to be teachers, you still need someone to teach you the basic principles of the oracles of God. You need milk, not solid food. Heb.5.13 — For everyone who lives on milk is unskilled in the word of righteousness, for he is an infant. Heb.5.14 — But solid food is for the mature, for those whose faculties have been trained by constant practice to distinguish good from evil.
↩Matt.10.6 — But go rather to the lost sheep of the house of Israel.
↩Matt.15.21-Matt.15.28;Mark.7.24-Mark.7.30 — And Jesus went out from there and withdrew to the region of Tyre and Sidon. Matt.15.22 — And behold, a Canaanite woman from those regions came out and cried out, saying, "Have mercy on me, Lord, Son of David; my daughter is severely tormented by a demon." Matt.15.23 — But he did not answer her a word. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us. Matt.15.24 — But he answered, "I was sent only to the lost sheep of the house of Israel. Matt.15.25 — But she came and knelt before him, saying, 'Lord, help me.' Matt.15.26 — But he answered, "It is not good to take the children's bread and throw it to the dogs." Matt.15.27 — She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table. Matt.15.28 — Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you desire." And her daughter was healed from that hour. Mark.7.24 — From there he arose and went away to the region of Tyre [and Sidon]. And entering a house he wanted no one to know it, and he was not able to escape notice. Mark.7.25 — But immediately, a woman whose young daughter had an unclean spirit heard about him, came, and fell at his feet. Mark.7.26 — Now the woman was Greek, Syrophoenician by birth, and she kept asking him to cast the demon out of her daughter. Mark.7.27 — But he said to her, 'Let the children be fed first, for it is not good to take the children's bread and throw it to the dogs.' Mark.7.28 — But she answered him, 'Yes, Lord; and even the dogs under the table eat the children's crumbs.' Mark.7.29 — And he said to her, "Because of this word, go — the demon has left your daughter." Mark.7.30 — And when she went away to her house, she found the child lying on the bed and the demon gone.
↩Matt.24.14;Mark.13.10;Luke.24.47 — And this gospel of the kingdom will be proclaimed throughout the whole inhabited world, as a testimony to all the nations. And then the end will come. Mark.13.10 — And the gospel must first be proclaimed to all nations. Luke.24.47 — and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem
↩Matt.24.12;Luke.18.8 — And because lawlessness is multiplied, the love of the many will grow cold. Luke.18.8 — I tell you, he will bring about justice for them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?
↩Matt.16.18;John.16.33 — And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overpower it. John.16.33 — I have told you these things so that in me you may have peace. In the world you will have trouble. But take heart — I have overcome the world.
↩2Thess.2.11 — And for this reason God sends them a powerful delusion, so that they may believe the lie.
↩John.13.21-John.13.30 — After saying these things, Jesus was troubled in his spirit, and testified, saying, "Truly, truly, I tell you, one of you will betray me." John.13.22 — The disciples looked at one another, uncertain about whom he was speaking. John.13.23 — One of his disciples—the one whom Jesus loved—was reclining at Jesus' side. John.13.24 — So Simon Peter motioned to him and said to him, 'Tell us who it is he is speaking about.' John.13.25 — So after reclining back against Jesus' chest, that one says to him, 'Lord, who is it?' John.13.26 — Jesus answered, 'It is the one to whom I will give this piece of bread when I have dipped it.' So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. John.13.27 — And after the piece of bread, Satan entered into him. So Jesus said to him, 'What you are doing, do quickly.' John.13.28 — But none of those reclining at the table knew for what reason he said this to him. John.13.29 — Some thought that because Judas held the money box, Jesus was telling him, 'Buy what we need for the feast,' or that he should give something to the poor. John.13.30 — So after receiving the piece of bread, he went out immediately. And it was night.
↩John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit.
↩Matt.27.50;Mark.15.37;Luke.23.46 — Then Jesus cried out again with a loud voice and yielded up his spirit. Mark.15.37 — And Jesus, having cried out with a loud voice, breathed his last. Luke.23.46 — And Jesus, crying out with a loud voice, said, "Father, into your hands I commit my spirit." Having said this, he breathed his last.
↩Matt.27.54;Mark.15.39 — Now the centurion and those with him, who were keeping watch over Jesus, when they saw the earthquake and the things that had taken place, were greatly afraid, saying, "Truly this was God's Son." Mark.15.39 — And when the centurion, who was standing opposite him, saw that he had breathed his last in this way, he said, "Truly this man was the Son of God.
↩Luke.23.48 — And all the crowds who had gathered for this spectacle, when they saw what had taken place, returned home beating their breasts.
↩1Cor.15.4 — and that he was buried, and that he was raised on the third day according to the Scriptures,
↩Luke.24.36-Luke.24.43;John.20.19-John.20.29;1John.1.1 — While they were saying these things, he himself stood among them and said to them, "Peace to you." Luke.24.37 — But they were startled and frightened, thinking they were seeing a spirit. Luke.24.38 — And he said to them, 'Why are you troubled, and why do doubts rise in your hearts?' Luke.24.39 — Look at my hands and my feet; it is I myself. Touch me and see, for a spirit does not have flesh and bones, as you see that I have. Luke.24.40 — And when he had said this, he showed them his hands and his feet. Luke.24.41 — And while they still disbelieved for joy, and were marveling, he said to them, "Have you anything here to eat?" Luke.24.42 — And they gave him a piece of broiled fish. Luke.24.43 — And taking it before their eyes, he ate. John.20.19 — On the evening of that day, the first day of the week, the doors being locked where the disciples were for fear of the Jews, Jesus came and stood among them and said to them, "Peace be with you." John.20.20 — And when he had said this, he showed them his hands and his side. So the disciples rejoiced when they saw the Lord. John.20.21 — So Jesus said to them again, 'Peace be with you. As the Father has sent me, even so I am sending you.' John.20.22 — And when he had said this, he breathed on them and said, "Receive the Holy Spirit." John.20.23 — If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. John.20.24 — Thomas, one of the Twelve, called Didymus, was not with them when Jesus came. John.20.25 — So the other disciples told him, 'We have seen the Lord.' But he said to them, 'Unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side, I will not believe.' John.20.26 — And after eight days his disciples were again inside, and Thomas was with them. Jesus came, the doors being locked, and he stood in the midst and said, 'Peace be to you.' John.20.27 — Then he said to Thomas, "Put your finger here, and see my hands; and put out your hand, and place it into my side; and do not be unbelieving, but believing." John.20.28 — Thomas answered him, 'My Lord and my God!' John.20.29 — Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen and yet have believed." 1John.1.1 — What was from the beginning, what we have heard, what we have seen with our own eyes, what we gazed upon and our hands touched, concerning the Word of life—
↩Acts.1.3;1Cor.15.5-1Cor.15.8 — To these he also presented himself alive after his suffering, by many proofs, appearing to them over a period of forty days, and speaking about the kingdom of God. 1Cor.15.5 — and that he appeared to Cephas, then to the Twelve. 1Cor.15.6 — After that, he appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep. 1Cor.15.7 — Then he appeared to James, then to all the apostles. 1Cor.15.8 — And last of all, as to one untimely born, he appeared also to me.
↩1Cor.15.6 — After that, he appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep.
↩1Cor.15.6 — After that, he appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep.
↩Matt.4.18-Matt.4.22;Mark.1.16-Mark.1.20 — Now as Jesus was walking by the Sea of Galilee, he saw two brothers — Simon, who is called Peter, and Andrew his brother — casting a net into the sea, for they were fishermen. Matt.4.19 — And he said to them, 'Follow me, and I will make you fishers of people.' Matt.4.20 — And at once they left their nets and followed him. Matt.4.21 — And going on from there, he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. Matt.4.22 — And immediately they left the boat and their father and followed him. Mark.1.16 — And passing along by the Sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen. Mark.1.17 — And Jesus said to them, "Come after me, and I will make you become fishers of men." Mark.1.18 — And immediately, leaving their nets, they followed him. Mark.1.19 — And going on a little farther, he saw James the son of Zebedee and John his brother, and they were in the boat mending the nets. Mark.1.20 — And immediately he called them, and leaving their father Zebedee in the boat with the hired men, they went after him.
↩Luke.24.47;Acts.1.8;Matt.28.19 — and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem Acts.1.8 — But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses both in Jerusalem and in all Judea and Samaria, and to the ends of the earth. Matt.28.19 — Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.
↩Matt.28.20 — teaching them to observe everything I commanded you. And behold, I am with you always, to the end of the age.
↩Acts.1.9;Luke.24.51 — And after he said these things, as they were watching, he was lifted up, and a cloud took him from their sight. Luke.24.51 — And it came to pass, while he blessed them, he parted from them, and was carried up into heaven.
↩Matt.28.18-Matt.28.20;Acts.1.8 — And Jesus came to them and spoke to them, saying, 'All authority has been given to me in heaven and on earth.' Matt.28.19 — Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Matt.28.20 — teaching them to observe everything I commanded you. And behold, I am with you always, to the end of the age. Acts.1.8 — But you will receive power when the Holy Spirit comes upon you, and you will be my witnesses both in Jerusalem and in all Judea and Samaria, and to the ends of the earth.
↩John.3.5;Titus.3.5 — Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. Titus.3.5 — not by works of righteousness that we ourselves had done, but according to his mercy he saved us, through the washing of renewal and rebirth and the renewing of the Holy Spirit,
↩Matt.28.19;Deut.6.4 — Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Deut.6.4 — Hear, O Israel: The LORD our God, the LORD is one.
↩John.1.1 — In the beginning was the Word, and the Word was with God, and the Word was God.
↩John.1.18 — No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one has made him known.
↩Gen.1.26-Gen.1.27 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them.
↩John.1.1-John.1.3;Col.1.17;Heb.1.3 — In the beginning was the Word, and the Word was with God, and the Word was God. John.1.2 — He was in the beginning with God. John.1.3 — All things came into being through him, and apart from him not even one thing came into being that has come into being. Col.1.17 — And he is before all things, and in him all things hold together. Heb.1.3 — He is the radiance of God's glory and the exact imprint of God's own being, and he upholds all things by his powerful word. After making purification for sins, he sat down at the right hand of the Majesty on high.
↩John.1.18 — No one has ever seen God; the only-begotten God, who is in the bosom of the Father, that one has made him known.
↩Phil.2.8;Gal.3.13 — And he humbled himself, becoming obedient to the point of death, even death on a cross. Gal.3.13 — Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, "Cursed is everyone who hangs on a tree."
↩John.1.1-John.1.2 — In the beginning was the Word, and the Word was with God, and the Word was God. John.1.2 — He was in the beginning with God.
↩1Cor.13.12 — For now we see in a mirror, dimly; but then face to face. Now I know in part; but then I shall know fully, even as I have been fully known.
↩Heb.3.1-Heb.3.6;John.1.17 — Therefore, holy brothers and sisters, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession. Heb.3.2 — faithful to the one who appointed him, just as Moses was in [all] his house. Heb.3.3 — For this one has been counted worthy of more glory than Moses, inasmuch as the one who built the house has more honor than the house itself. Heb.3.4 — For every house is built by someone, but the one who built all things is God. Heb.3.5 — Now Moses was faithful in all his house as a servant, as a testimony of the things that would be spoken later, Heb.3.6 — but Christ is faithful as a Son over his house—whose house we are, if we hold firmly to our confidence and the hope in which we boast. John.1.17 — For the law was given through Moses; grace and truth came through Jesus Christ.
↩Gen.6.3;Gen.6.12;John.3.6 — Then the LORD said, "My Spirit shall not strive with man forever, for he is flesh; yet his days shall be one hundred twenty years." Gen.6.12 — And God saw the earth, and behold, it was corrupt, for all flesh had corrupted its way on the earth. John.3.6 — What is born of the flesh is flesh, and what is born of the Spirit is spirit.
↩Gen.1.26-Gen.1.27;Gen.2.7 — Then God said, "Let us make man in our image, according to our likeness. And let them have dominion over the fish of the sea, over the birds of the air, over the livestock, over all the earth, and over every creeping thing that creeps on the earth." Gen.1.27 — So God created man in His own image; in the image of God He created him; male and female He created them. Gen.2.7 — Then the LORD God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.
↩Eccl.12.7 — and the dust returns to the earth as it was, and the spirit returns to God, who gave it.
↩Dan.12.2 — And many who sleep in the dust of the earth shall awake, these to everlasting life, and these to shame and everlasting contempt.
↩John.17.3 — And this is eternal life, that they know you, the only true God, and the one you sent, Jesus Christ.
↩1John.3.2 — Beloved, now we are children of God, and it has not yet been revealed what we shall be. We know that when he is revealed, we shall be like him, because we shall see him as he is.
↩Rev.21.4 — And he will wipe away every tear from their eyes, and death will be no more; neither mourning, nor crying, nor pain will be any more, for the former things have passed away.
↩Rom.13.8-Rom.13.10;Gal.5.14 — Owe nothing to anyone, except to love one another; for the one who loves the other has fulfilled the law. Rom.13.9 — For the commandments — 'You shall not commit adultery, you shall not murder, you shall not steal, you shall not covet' — and every other commandment are summed up in this word: 'You shall love your neighbor as yourself.' Rom.13.10 — Love does no wrong to a neighbor; therefore love is the fulfillment of the law. Gal.5.14 — For the whole law is fulfilled in one word: you shall love your neighbor as yourself.
↩John.12.25 — Whoever loves their life loses it, and whoever hates their life in this world will keep it for eternal life.
↩Jas.1.2;Rom.5.3 — Consider it all joy, my brothers, when you encounter various trials, Rom.5.3 — And not only that, but we also boast in our tribulations, knowing that tribulation produces endurance.
↩Matt.22.30;Luke.20.35-Luke.20.36 — For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. Luke.20.35 — But those who are counted worthy to attain that age and the resurrection from the dead neither marry nor are given in marriage. Luke.20.36 — For they can no longer die, for they are equal to angels and are sons of God, being sons of the resurrection.
↩Mark.10.42-Mark.10.45;Matt.20.25-Matt.20.28 — And Jesus called them to himself and said to them, "You know that those who are recognized as rulers of the nations lord it over them, and their great ones exercise authority over them. Mark.10.43 — But it is not so among you. Instead, whoever wishes to become great among you must be your servant, Mark.10.44 — And whoever among you wishes to be first shall be the slave of all. Mark.10.45 — For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. Matt.20.25 — But Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them." Matt.20.26 — It shall not be so among you; but whoever wishes to become great among you shall be your servant, Matt.20.27 — and whoever wishes to be first among you shall be your slave— Matt.20.28 — Just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.
↩Rom.13.1-Rom.13.2 — Let every person be subject to the governing authorities. For there is no authority except by God, and the authorities that exist have been appointed by God. Rom.13.2 — Therefore the one who resists the authority has opposed the ordinance of God, and those who have opposed will receive judgment on themselves.
↩Matt.19.21;Mark.10.21;Luke.18.22 — Jesus said to him, "If you wish to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me." Mark.10.21 — And Jesus, looking at him, loved him and said to him, "One thing you lack. Go, sell whatever you have and give to the poor, and you will have treasure in heaven. And come, follow me." Luke.18.22 — When Jesus heard this, he said to him, "You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me."
↩Matt.16.24;Mark.8.34;Luke.9.23 — Then Jesus said to his disciples, "If anyone wants to come after me, let him deny himself and take up his cross and follow me." Mark.8.34 — And calling the crowd with his disciples, he said to them, "If anyone wants to come after me, let him deny himself and take up his cross and follow me. Luke.9.23 — Then he said to all, "If anyone wants to come after me, let him deny himself, take up his cross daily, and follow me."
↩Matt.16.24;Luke.9.23;Luke.14.27 — Then Jesus said to his disciples, "If anyone wants to come after me, let him deny himself and take up his cross and follow me." Luke.9.23 — Then he said to all, "If anyone wants to come after me, let him deny himself, take up his cross daily, and follow me." Luke.14.27 — Whoever does not carry his own cross and come after me cannot be my disciple.
↩Luke.23.43 — And he said to him, "Truly I tell you, today you will be with me in Paradise."
↩Matt.27.51;Mark.15.38;Luke.23.45 — And behold, the curtain of the temple was torn in two from top to bottom, and the earth shook, and the rocks were split. Mark.15.38 — And the curtain of the temple was torn in two, from top to bottom. Luke.23.45 — the sun was darkened, and the curtain of the temple was torn in two.
↩Luke.24.26 — Was it not necessary for the Christ to suffer these things and to enter into his glory?
↩Matt.3.17 — And behold, a voice from the heavens said, 'This is my beloved Son, in whom I am well pleased.'
↩John.10.17-John.10.18 — This is why the Father loves me: because I lay down my life in order to take it up again. John.10.18 — No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I received from my Father.
↩2Cor.5.19 — that is, God was in Christ reconciling the world to himself, not counting their trespasses against them, and he has entrusted to us the message of reconciliation.
↩Col.1.20;Eph.1.10 — and through him to reconcile all things to himself, having made peace through the blood of his cross — through him, whether things on earth or things in the heavens. Eph.1.10 — as a plan for the fullness of time, to bring all things together in Christ—things in heaven and things on earth.
↩Luke.12.50 — But I have a baptism to be baptized with, and how I am pressed until it is accomplished!
↩Luke.12.49 — I came to cast fire upon the earth, and what do I wish? If only it were already kindled!
↩John.12.31 — Now is the judgment of this world; now the ruler of this world will be cast out.
↩John.12.31 — Now is the judgment of this world; now the ruler of this world will be cast out.
↩Col.2.14 — having canceled the written code, the regulations that were against us and stood opposed to us, he has taken it out of the way, nailing it to the cross.
↩Col.2.15 — He disarmed the rulers and the authorities, made a public spectacle of them, triumphing over them in it.
↩John.17.23 — I in them and you in me, so that they may be perfected into one, so that the world may know that you sent me and loved them just as you loved me.
↩John.17.24 — Father, I desire that those whom You have given Me may be with Me where I am, so that they may see My glory, the glory You have given Me because You loved Me before the foundation of the world.
↩John.17.22;Rev.3.21;Rom.8.17 — And the glory that you have given me I have given to them, so that they may be one, just as we are one. Rev.3.21 — The one who conquers, I will grant to sit with me on my throne, just as I also conquered and sat down with my Father on his throne. Rom.8.17 — And if children, then heirs—heirs of God and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him.
↩John.3.16;Rom.8.32;Isa.53.4-Isa.53.6 — For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but have eternal life. Rom.8.32 — He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? Isa.53.4 — And Surely he carried our sicknesses and bore our pains, yet we considered him stricken, struck by God, and afflicted. Isa.53.5 — But he was pierced for our transgressions, crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. Isa.53.6 — All of us, like sheep, have gone astray; each of us has turned to our own way; and the LORD has laid on him the iniquity of us all.
↩Eph.1.6-Eph.1.7 — to the praise of the glory of his grace, which he freely bestowed on us in the Beloved. Eph.1.7 — In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
↩1Cor.3.21-1Cor.3.23 — So let no one boast in men. For all things are yours— 1Cor.3.22 — whether Paul or Apollos or Cephas, whether the world or life or death, whether things present or things to come—all are yours, 1Cor.3.23 — and you are of Christ, and Christ is of God.
↩Col.1.12-Col.1.13;Rom.8.17;Eph.1.11-Eph.1.14 — giving thanks to the Father, who has qualified you for the share of the inheritance of the saints in the light. Col.1.13 — He has rescued us from the dominion of darkness and transferred us to the kingdom of the Son he loves. Rom.8.17 — And if children, then heirs—heirs of God and co-heirs with Christ, if indeed we suffer with him so that we may also be glorified with him. Eph.1.11 — In him we also have obtained an inheritance, having been predestined according to the purpose of the one who works all things according to the counsel of his will. Eph.1.12 — so that we who were the first to hope in Christ might be for the praise of his glory Eph.1.13 — In him you also, having heard the word of truth, the gospel of your salvation—in him, having believed, you were sealed with the Holy Spirit of promise. Eph.1.14 — who is the guarantee of our inheritance until the redemption of the possession, to the praise of his glory.
↩John.17.4;John.19.30;Matt.5.17;Luke.24.27 — I glorified you on earth, having completed the work that you gave me to do. John.19.30 — When Jesus had received the sour wine, he said, 'It is finished,' and bowing his head he gave up his spirit. Matt.5.17 — Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. Luke.24.27 — And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.
↩Heb.13.14;Heb.11.10 — For here we do not have a lasting city, but we are seeking the one that is coming. Heb.11.10 — For he was looking forward to the city that has foundations, whose architect and builder is God.
↩Exod.3.6;Matt.22.32;Mark.12.26;Luke.20.37 — And he said, 'I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.' And Moses hid his face, for he was afraid to look at God. Matt.22.32 — I am the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living. Mark.12.26 — And concerning the dead, that they are raised, have you not read in the book of Moses, at the bush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? Luke.20.37 — But that the dead are raised, Moses himself made known at the bush, when he calls the Lord the God of Abraham and the God of Isaac and the God of Jacob.
↩Matt.22.32;Mark.12.27;Luke.20.38 — I am the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living. Mark.12.27 — He is not the God of the dead, but of the living. You are greatly mistaken. Luke.20.38 — Now he is not God of the dead, but of the living; for all live to him.
↩Heb.11.13-Heb.11.16 — By faith these all died, not having received the promises, but having seen them from afar and having greeted them, and having confessed that they are strangers and exiles on the earth. Heb.11.14 — For those who speak in this way make it clear that they are seeking a homeland. Heb.11.15 — And if they had been remembering that country from which they had gone out, they would have had opportunity to return. Heb.11.16 — But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.
↩Heb.9.11;Acts.7.48 — But when Christ came as high priest of the good things that have come, through the greater and more perfect tent—not made with hands, that is, not of this creation— Acts.7.48 — Yet the Most High does not dwell in houses made with hands, as the prophet says:

Notes

1 ↩juifs charnels keeps the traditional sense of Jews who expected a merely earthly, fleshly messianic kingdom, not a slur on Jewish people as such.
2 ↩père du siècle futur follows the Vulgate/Isaianic title (Pater futuri saeculi); rendered as 'Father of the age to come' rather than the more familiar 'Everlasting Father'.
3 ↩le vice de la nostre means the fault/defect of our birth (fallen human nature), set against Christ's holy nativity.
4 ↩cinq cens ans is Bossuet's historical figure for the post-prophetic silence; retained as stated rather than harmonized with other periodizations.
5 ↩Source sentence ends mid-thought with a trailing comma before the period ("démenti,."), as if a following saying or quotation was lost in segmentation. Translation renders the clause that is present; the expected continuation is missing.
6 ↩Input is only a bare period with no French prose to translate.
7 ↩« aveugles nez » read as early-modern « aveugles-nés » (those born blind), not a corrupted « aveugles, nez ».
8 ↩Classical French « vertu » here is virtus/power, not moral virtue; rendered as « power » to match the Gospel sense.
9 ↩« vertu » again as inherent divine power (virtus), not ethical virtue.
10 ↩« condescendance » is theological condescension (stooping to our level), not the modern pejorative sense.
11 ↩charité rendered as charity (theological virtue), matching Bossuet's term and the end-time cooling of love/charity (cf. Matt. 24:12).
12 ↩joûët (jouet): rendered 'plaything' for the sense of being toyed with / made sport of by false prophets; 'toy' would be too casual.
13 ↩réprouvée: rendered 'rejected' in the theological sense of being cast off / reprobated as the appointed order, not mere social disapproval.
14 ↩bonne foy here means honesty/integrity of witness, not the theological virtue of faith (foy/foi); persuasion is their settled conviction of the fact.
15 ↩fait positif is historical-philosophical diction: a concrete, real event, not a mere idea or opinion.
16 ↩«nouvelle céremonie» is baptism, made explicit later in the sentence; kept as “ceremony” to preserve Bossuet’s delayed identification rather than naming the sacrament early.
17 ↩"Consécration du nouvel homme" is kept as consecration of the new man (regeneration/new creation), not flattened to a generic blessing.
18 ↩"En nombre singulier" rendered as "in the singular" to keep Bossuet's point that the Messiah is named as God with the singular monotheistic naming used for the Creator.
19 ↩French verbe is rendered Word (Logos); parole intérieure keeps the Augustinian interior-word analogy that grounds the name.
20 ↩The unnamed 'quelque chose' is the will's love uniting mind and interior word—Bossuet's psychological image of the Spirit proceeding as love from the Father and the Son.
21 ↩Elle is the soul (ame) from the previous sentence; rendered as it for natural contemporary English while keeping soul-as-image in view.
22 ↩purement brute: rendered as 'purely brute' to keep the philosophical pair intelligent/brute (rational vs. non-rational animal nature of the body).
23 ↩verbe: rendered 'Word' (Logos), not grammatical 'verb', as required by Christological context.
24 ↩n'est pas devant: taken as temporal priority ('does not exist before'), contrasting with the eternal Word who precedes the assumed human nature.
25 ↩French 'confusion' in this biblical register means shame/disgrace (cf. Dan 12:2), not mental bewilderment. 'Afin de voir toûjours' is retained as a purpose clause of continual seeing; attachment and exact sense are slightly compressed in the source.
26 ↩French charité here names the theological virtue (end of religion / sum of the law); rendered charity rather than generic love.
27 ↩"retrancher... nos propres membres" follows the Gospel hyperbole of cutting off a hand/eye; Bossuet immediately glosses it as what is dearest to the heart, not literal self-mutilation.
28 ↩estats = social/vocational stations of life (marriage, celibacy, superiors, subjects, etc.), not political 'states' alone.
29 ↩réduit à sa forme primitive = restored/returned to its first form (not diminished); alludes to monogamy and indissolubility versus repudiation/polygamy.
30 ↩Bossuet times the rending of the veil 'as soon as he was on the cross'; the Gospel narratives place it at his death. Translation follows the French wording.
31 ↩Allusion to Plato's portrait of the perfectly just man (Republic II): the worst man cloaks vice so as to win virtue's reputation; the best is so pure that his perfection provokes envy and persecution, even crucifixion.
32 ↩«la» in «où la conduisent» refers to «vertu» (virtue): extreme afflictions lead virtue to eternal happiness.
33 ↩Here religion names the act of worship and sacrifice owed to God (the theological virtue of religion), not generic religious practice.
34 ↩"lascher" (lâcher) rendered as "release"; "malheureuse obligation" as the wretched legal bond of captivity (cf. the handwriting of the decree nailed to the cross).
35 ↩"caution" rendered as legal-theological "surety" (guarantor), not modern English "caution" as warning.
36 ↩Source reading "son qu’en leur chef" is almost certainly corrupt for "ne sont qu’en leur chef" (they exist/live only in their Head). Rendered accordingly.
37 ↩Final clause "l’amour infini qu’il a pour son fils" points to the Father’s love for the Son extended to the elect in Christ; the subject of "étend" may shift from Christ to God the Father, or name the Father’s love mediated through the Son.
38 ↩"artifice" kept as craft/device of wisdom, not modern "trickery"; the exclamation tracks the patristic admirabile commercium (wondrous exchange).
39 ↩Source sentence is only a bare period ('.'); no recoverable French content in the supplied payload.
40 ↩Source sentence is only a bare period ('.'); no recoverable French content in the supplied payload.
41 ↩Source is only the abbreviation 'etc.'; likely an editorial ellipsis or segmentation artifact rather than full prose.
42 ↩ravilir rendered as 'debase' (also possible: degrade / lower ourselves); keeps the moral self-lowering sense without therapeutic paraphrase.
43 ↩consomme rendered as 'brings to completion / consummates' (not 'consumes'), matching the sense of finishing God's long-prepared work.
44 ↩Source ends with an ellipsis and “etc.”, likely an editorial truncation or abbreviated continuation rather than a finished clause; the translation stops at the complete sense of “ne cessera jamais de les enfanter.”

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