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XI. Particular Reflections on the Conversion of the Gentiles. The profound Council of God, who was pleased to convert them by the Cross of Christ. St. Paul's Reasoning on this Manner of converting them.

THIS conversion of the Gentiles was the second thing that was to happen at the time of the Messiah, and the most de cided mark of his coming. We have seen how the prophets had clearly foretold it, and their promises were verified in the times of our Lord. It is certain that then only, and neither sooner nor later, what the philosophers never dared to attempt, what neither the prophets, nor the Jewish people, when it was most protected and most faithful, were able to effect, twelve fishermen, sent by JESUS CHRIST, and the witnesses of his resurrection, accom→ plished. The conversion of the world was neither to be the work of philosophers nor even of prophets it was reserved for the CHRIST, and it was the fruit of his cross.

It behoved indeed Christ and his apos tles to go forth from the Jews, and that the preaching of the Gospel should begin at Jerusalem. A mountain was to be esta blished and exalted in the last days*, according to Isaiah; and this was the Christian church. All the Gentiles were to come thi ther, and many nations were to flow unto it ↑.

* Is. ii, 2. + Ibid. 2, 3.

The Lord alone was to be exalted in that day: and the idols he was utterly to abolish* But Isaiah, who saw these things, saw also, at the same time, that the law, which was to judge among the nations, should go forth out of Zion; and that the word of the Lord, which was to rebuke many people; should go forth from Jerusalemt; which made our Saviour say, that salvation was of the Jews. And it was fit that the new light, by which the people plunged in idolatry were one day to be enlightened, should spread itself abroad through the whole world, from the place where it had always been. It was in JESUS CHRIST; the son of David and Abraham, that all nations were to be blessed and sanctified. This we have often noticed; but we have not yet observed the cause for which this suffering JESUS, this JESUS crucified and set at nought, was to be the sole author of the conversion of the Gentiles, and the only conqueror of idolatry.

Saint Paul has explained this mystery to us in the first chapter of his first epistle to the Corinthians, and it is right to consider that beautiful passage in its full extent. Christ, said he, sent me to preach the Gos pel; not with wisdom of words, and human reasoning, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish, foolishness: but unto us, which are saved, it is the power

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of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? Where is the scribe ? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? Doubtless, since it could not bring men out of their ignorance. But the reason St. Paul gives for it is this: After that in the wisdom of God, the world by wisdom knew not God‡, that is, by the creatures he had so wisely ordained, he took another way, and was pleased by the foolishness of preaching to save them that believe, that is, by the mystery of the cross, in which human wisdom can comprehend nothing.

New and admirable design of Divine Providence! God had introduced man into the world, where, which way soever he turned his eyes, the wisdom of the Creator shone forth, in the greatness, magnificence, riches, and order of that glorious work. Man nevertheless did not know him the creatures which presented themselves to raise our mind higher, confined it blind and brutish man adored them; and not satisfied with worshipping the works of God's hands, he worshipped the works of his own. Fables more ridiculous than those that are told to children, constituted his religion: he forgot reason; but God will have him to forget it in ano

1 Cor. i. 21.

* 1 Cor. i. 17, 18, 19, 20.
+ Is. xxix. 24. xxxiii. 18.
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ther manner. A work, the wisdom of which he understood, touched him not; another work is presented to him, in which his reason is lost, and in which all appears to him foolishness: namely, the cross of Christ. It is not by reasoning we understand this mystery, but by bringing into captivity every thought to the obedience of Christ; by casting down imaginations (or reasonings) and every high thing that exalteth itself against the knowledge of God*.

And indeed what do we comprehend in this mystery, in which the Lord of glory is loaded with reproaches; and the divine wisdom is branded with folly; in which He, who, secure in himself of his native majesty, thought it not robbery to be equal with God; made himself of no reputation, and took upon him the form of a servant; humbled himself, and became obedient unto death, even the death of the cross? All our thoughts are confounded; and, as St. Paul said, there is nothing appears more foolish to those who are not enlightened from above.

Such was the remedy that God provided against idolatry. He knew the mind of man, and knew that it was not by reasoning that an error must be destroyed, which reasoning had not established. There are errors, into which we fall, through reasoning; for by it man often perplexes himself; but idolatry had come in by the opposite extreme, by stifling all reasoning, by suf

2 Cor. x, 5. + Phil. ii. 6, 7, 8.

fering the senses to predominate, which are for cloathing every thing with the qualities by which they are affected: and thus had the Deity been made visible and gross. Men gave to it their own form, and what was still more shameful, their own vices and passions. Reasoning had no share in so brutal an error. It was a subversion of all right reason, a delirium, a phrenzy. Argue with a frantic person, or against å man in the rage of a burning fever, you do but the more provoke him, and render the disorder incurable. You must go to the cause, correct the temperament, and calm the humours, whose violence occasions such extravagant transports. So also, it is not reasoning that will cure the delirium of idolatry. What have the philosophers gained by their pompous discourses, their sublime style, their reasonings so artfully framed? Did Plato with his eloquence, which was thought divine, overthrow one single altar, where those monstrous Divinities were worshipped? On the contrary, he and his disciples, and all the wise men of this world sacrificed to a lie: They became vain in their imaginations : their foolish heart was darkened: professing themselves to be wise, they became fools*, since, contrary to their own natural light, they paid adoration to creatures.

Was it not then with reason, that St. Paul cried out in that passage, Where is

* Rom. i. 21, 22.

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