and a Carthusian? For both are alike under rule and dependent, both engaged in equally irksome labours. But the soldier always hopes to bear rule, and though he never does so, for even captains and princes are always slaves and dependents, he ever hopes and ever works to attain mastery, whereas the Carthusian makes a vow never to be aught else than dependent. Thus they do not differ in their perpetual servitude, which is the same always for both, but in the hope which one always has, the other never.
The example of Alexander's chastity has not made so many continent as that of his drunkenness has made intemperate. It is not shameful to be less virtuous than he, and it seems excusable to be no more vicious. We do not think ourselves wholly partakers in the vices of ordinary men, when we see that we share those of the great, not considering that in such matters the great are but ordinary men. We hold on to them by the same end by which they hold on to the people, for at whatsoever height they be, they are yet united at some point to the lowest of mankind. They are not suspended in the air, abstracted from our society. No, doubly no; if they are greater than we, it is because their heads are higher; but their feet are as low as ours. There all are on the same level, resting on the same earth, and by the lower extremity are as low as we are, as the meanest men, as children, and the brutes.
Great men and little have the same accidents, the same tempers, the same passions, but one is on the felloe of the wheel, the other near the axle, and so less agitated by the same revolutions.
Would he who had enjoyed the friendship of the King of England, the King of Poland, and the Queen of Sweden have thought he should come to want, and need a retreat or shelter in the world?
Man is full of wants, and cares only for those who can satisfy them all. "Such an one is a good mathematician," it is said. But I have nothing to do with mathematics, he would take me for a proposition.
"This other is a good soldier." He would treat me as a besieged city.
I need then an honourable man who can lend himself generally to all my wants.
Men say that eclipses presage misfortune, because misfortunes are common, so that as evil often happens they often divine it; whereas to say that they presage happiness would often prove false. They attribute happiness only to rare planetary conjunctions, and thus they seldom fail in their divination.
We are fools if we rest content with the society of those like ourselves; miserable as we are, powerless as we are, they will not aid us, we shall die alone. We ought therefore to act as though we were alone, and should we in that case build superb mansions, etc.?
We should search for truth unhesitatingly, and if we refuse it, we show that we value the esteem of men more than the search for truth.
The last act is tragic, how pleasantly soever the play may have run through the others. At the end a little earth is flung on our head, and all is over for ever.
I feel that I might not have been, for the 'I' consists in my thought; therefore I, who think, had not been had my mother been killed before I had life. So I am not a necessary being. Neither am I eternal nor infinite, but I see plainly there is in nature a necessary being, eternal and infinite.
As duchies, kingships, and magistracies are real and necessary, because power rules all, these exist every where and always. But since it is only caprice which makes one or another duke or king, the rule is not constant, and may vary, etc.
Cromwell was about to ravage the whole of Christendom, the royal family had been brought to nought, and his own dynasty for ever established, but for a little grain of sand in his bladder. Rome herself began to tremble under him, but this scrap of gravel having got there, he dies, his family falls from power, peace is established, and the king restored.
_Scepticism._--Excessive or deficient mental powers are alike accused of madness. Nothing is good but mediocrity. The majority has settled that, and assails whoever escapes it, no matter by which extreme. I make no objection, would willingly consent to be in the mean, and I refuse to be placed at the lower end, not because it is low, but because it is an extreme, for I would equally refuse to be placed at the top. To leave the mean is to leave humanity. The greatness of the human soul consists in knowing how to keep the mean. So little is it the case that greatness consists in leaving it, that it lies in not leaving it.
Discourses on humility give occasion for pride to the boastful, and for humility to the humble. Those on scepticism give occasion for believers to affirm. Few men speak humbly of humility, chastely of chastity, few of scepticism doubtingly. We are but falsehood, duplicity and contradiction, using even to ourselves concealment and guile.
There are vices which only take hold of us by means of others, and these, like branches, fall with the removal of the trunk.
For we must not mistake ourselves, we have as much that is automatic in us as intellectual, and hence it comes that the instrument by which persuasion is brought about is not demonstration alone. How few things are demonstrated! Proofs can only convince the mind; custom makes our strongest proofs and those which we hold most firmly, it sways the automaton, which draws the unconscious intellect after it.
Who has demonstrated that there will be a to-morrow, or that we shall die; yet what is more universally believed? It is then custom that convinces us of it, custom that makes so many men Christians, custom that makes them Turks, heathen, artisans, soldiers, etc. Lastly, we must resort to custom when once the mind has seen where truth is, in order to slake our thirst, and steep ourselves in that belief, which escapes us at every hour, for to have proofs always at hand were too onerous. We must acquire a more easy belief, that of custom, which without violence, without art, without argument, causes our assent and inclines all our powers to this belief, so that our soul naturally falls into it. It is not enough to believe only by force of conviction if the automaton is inclined to believe the contrary.
Both parts of us then must be obliged to believe, the intellect by arguments which it is enough to have admitted once in our lives, the automaton by custom, and by not allowing it to incline in the contrary direction. _Inclina cor meum, Deus._ The intellect believes naturally, and the will loves naturally, so that for lack of true objects, they must needs attach themselves to the false.
_Eritis sicut dii, scientes bonum et malum._--Every one plays the god in judging whether anything be good or bad, and in being too much afflicted or rejoiced at circumstances.
Even if people have no interest in what they say, it must not therefore be certainly concluded they are not lying, for there are those who lie simply for lying's sake.
Men are of necessity so mad, that not to be mad were madness in another form.
We cannot think of Plato and Aristotle, save in professorial robes.
They were honest men like others, laughing with their friends, and when they amused themselves with writing the _Laws_ or the _Politics_, they did it as a pastime. That part of their life was the least philosophic and the least serious; the most philosophic was to live simply and quietly. If they wrote on politics it was as though they were laying down rules for a madhouse, and if they made as though they were speaking of a great matter, it was because they knew that the madmen to whom they spoke fancied themselves kings and emperors. They entered into their views in order to make their folly as little harmful as possible.
The most important affair in life is the choice of a trade, yet chance decides it. Custom makes men masons, soldiers, tilers. "He is a good tiler," says one, "and soldiers are fools." But others: "There is nothing great but war, all but soldiers are rogues." We choose our professions according as we hear this or that praised or despised in our childhood, for we naturally love truth and hate folly. These words move us, the only fault is in their application. So great is the force of custom that out of those who by nature are only men, are made all conditions of men. For some countries are full of masons, others of soldiers, etc. Nature is certainly not so uniform.
Custom then produces this effect and gains ascendency over nature, yet sometimes nature gets the upper hand, and obliges man to act by instinct in spite of all custom, whether good or bad.
Men by nature are tilers and of all callings, except in their own closets.
We never teach men to be gentlemen, but we teach them everything else, and they never pique themselves so much on all the rest as on knowing how to be gentlemen. They pique themselves only on knowing the one thing they have not learnt.
People should not be able to say of a man, he is a mathematician, or a preacher, or eloquent, but he is a gentleman; that universal quality alone pleases me.--When you think of a man's book as soon as you see himself, it is a bad sign. I would rather that none of his qualities should be recognised till you meet them, or have occasion to avail yourself of them. _Ne quid nimis_, for fear some one quality gain the mastery and stamp the man. Let not people think of him as an orator, unless oratory be in question, then let them think of it.
No man passes in the world as an expert in verse unless he hang out the sign of a poet, a mathematician, etc. But people who are generally accomplished need no sign and scarce recognise any difference between the trade of a poet and that of an embroiderer.
People of general accomplishment are not called poets or geometricians, etc., though they are so, and judges of all these. You do not guess what they are. When they enter a society they join in the general conversation. They do not exhibit one quality rather than another, except when they have to make use of it. Then we remember it, for it is natural to such characters that we do not say of them that they are fine speakers when it is not a question of oratory, and that we give them the praise of eloquence if occasion call for it.
It is false praise then to say of a man as soon as he enters a society that he is a clever poet, and it is a bad sign when a man is never called on to give his opinion on such a subject as verse.
_Inconstancy._--Things have different qualities, and the soul different inclinations; for nothing is simple which presents itself to the soul, and the soul never presents itself simply to any subject. Hence it comes that men laugh and weep at the same thing.
Greatness of establishment, respect for establishment.
The pleasure of the great is to be able to make people happy.
The property of riches is to be given liberally.
The property of each thing should be sought out. The property of power is to protect.
Saint Augustine saw that we labour for an uncertainty, at sea, in a battle, etc.; he did not see the doctrine of chances, which demonstrates that we must do so. Montaigne saw that we are disgusted at a distorted mind, and that custom can do all things, but he did not see the reason of that effect.
All these men saw the effects, but did not see the causes; in relation to those who have discovered the causes they are as those who have only eyes are in regard to those who have intellect. For the effects are as it were sensible, and the causes are visible only to the intellect. And though these effects too are apprehended through reason, yet is it in relation to the reason which apprehends causes, as the bodily senses are to the intellect.
Suppose a man puts himself at a window to see the passers by. If I pass I cannot say that he stood there to see me, for he does not think of me in particular. Nor does any one who loves another on account of beauty really love that person, for the small-pox, which kills beauty without killing the person, will cause the loss of love. Nor does one who loves me for my judgment, my memory, love me, myself, for I may lose those qualities without losing my identity.
Where then is this 'I' if it reside not in the body nor in the soul, and how love the body or the soul, except for the qualities which do not make '_me_,' since they are perishable? For it is not possible and it would be unjust to love the soul of a person in the abstract, and whatever qualities might be therein. So then we do not love a person, but only qualities. We should not then sneer at those who are honoured on account of rank and office, for we love no one save for borrowed qualities.
Time heals all pain and misunderstanding, because we change and are no longer the same persons. Neither the offender nor the offended are any more themselves. It is like a nation which we have angered and meet again after two generations. They are Frenchmen still, but not the same.
_Inconstancy and singularity._--To live only by labour, and to reign over the most powerful state in the world, are very opposite things.
They are united in the person of the grand Sultan of the Turks.
It pleases us to say 'Prince' to a king, because it lessens his quality.
_Epigrams of Martial._--Men like malice, but not against one-eyed men, nor against the unfortunate, but against the fortunate and proud. Those who think otherwise make a mistake.
For concupiscence is the source of all our movements, and humanity, etc.
We must please those whose feelings are humane and tender.
That epigram about the two one-eyed people is valueless, for it brings them no consolation, and only gives a point to the author's glory. All that is merely for the sake of the author is valueless.
I put it down as a fact that if all men knew what each said of the other, there would not be four friends in the world. This is evident from the quarrels which arise from indiscreet reports made from time to time.
Those who are always hopeful in adversity, and rejoice in good luck, are suspected of being glad of failure should they not be correspondingly depressed under bad luck; they are delighted to find pretexts for hoping, in order to show that they are interested, and to hide by the joy they pretend to feel that which they really feel at the ill success of the affair.
Malignity when it has reason on its side becomes proud, and displays reason in all its splendour.
If austerity or a rigid choice have not found the true good, and we must needs return to follow nature, it becomes proud by reason of this return.
A maker of epigrams,--a bad man.
Do you wish men to believe good of you? Then say none.
We ought to be much obliged to those who tell us of our faults, for they mortify us, they teach us we have been despised, they do not prevent our being so in the future, for we have many other faults which are despicable. They prepare for us the exercise of correction, and freedom from a fault.
If we would reprove with success, and show another his mistake, we must see from what side he views the matter, for on that side it is generally true, and admitting that truth, show him the side on which it is false. He will be satisfied, for he will see that he was not mistaken, only that he did not see all sides. Now, no one is vexed at not seeing every thing. But we do not like to be mistaken, and that perhaps arises from the fact that man by nature cannot see everything, and that by nature he cannot be mistaken in the side he looks at, since what we apprehend by our senses is always true.
I passed a long time in the study of the abstract sciences, and was much discouraged at finding how few were my fellow-students. When I began the study of man I saw that these abstract sciences were not fit for him, and that I was wandering more from my true state in investigating them, than others in ignoring them. I forgave their scanty knowledge. But I thought at least to find many fellow-students in the study of man, and that this was the real study which befits us. I was deceived, for there are still fewer than those who study mathematics. It is only for want of knowing how to pursue this study that we seek others. But is it not that even here is not the knowledge that man should have, and that it is better for him to be ignorant of himself in order to be happy?
_The Vanity of Knowledge._--The knowledge of external things will not console me for my ignorance of ethics in time of affliction, but the science of morals will always console me for my ignorance of external knowledge.
There are plants on the earth, we see them, but they could not be seen from the moon. On these plants are hairs, and in these hairs tiny animals, but beyond that, nothing more. O, presumption! Compound bodies are made up of elements, but not the elementary bodies themselves. O presumption! Here is a fine distinction. We must not assert the existence of what we cannot see, we must then say what others say, but not think with them.
The world's judgment is right, for it is in that condition of natural ignorance which is man's best wisdom. The sciences have two extremes which meet. The first is that pure natural ignorance in which every man is born. The other extreme is that reached by great minds, who having run through all that men can know, find that they know nothing, and again come round to the same ignorance from which they started; but this is a learned ignorance, conscious of itself. Those between the two, who have left their natural ignorance and not been able to reach the other, have some tincture of this vain knowledge, and assume to be wise. These trouble the world, and judge all things falsely. The people and the wise make up the world; these despise it, and are despised; they judge ill of all things, and the world rightly judges of them.
Nature has made all her truths self-contained. Our art encloses them one within another, but that is not according to nature. Each holds its own place.
_Spongia solis._--When we see the same effect invariably recur we conclude there is in it a natural necessity, as that there will be a to-morrow, etc. But nature often gives us the lie, and will not subject herself to her own rules.
Nature always begins the same things again, years, days, and hours, and in like manner spaces and numbers follow each other, end without end. So is made a sort of infinity and eternity, not that any thing of these is infinite and eternal, but these finite entities are infinitely multiplied.
Thus as it seems to me the number which multiplies them alone is infinite.
Nature imitates herself. A seed sown in good ground brings forth fruit. A principle cast into a good mind brings forth fruit.
Numbers imitate space, which is of an wholly different nature.
All is made and guided by one and the same master, root, branch and fruits; principles and consequences.
Nature works by progress, _itus et reditus_. It goes and returns, then it goes further, then twice as much backwards, then more forward than ever, etc.
So is it with the tide of the sea, and so apparently with the course of the sun.
Every one is all in all to himself, for he being dead, all is dead to him. Hence it comes that each man believes that he is all to all. We ought not to judge of nature by ourselves, but by it.
Self is hateful. You Miton, conceal self, but do not thereby destroy it, therefore you are still hateful.
--Not so, for in acting as we do, to oblige every body, we give no reason for hating us.--True, if we only hated in self the vexation which it causes us.
But if I hate it because it is unjust, and because it makes itself the centre of all, I shall always hate it.
In one word Self has two qualities, it is unjust in its essence because it makes itself the centre of all, it is inconvenient to others, in that it would bring them into subjection, for each 'I' is the enemy, and would fain be the tyrant of all others. You take away the inconvenience, but not the injustice, and thus you do not render it loveable to those who hate injustice; you render it loveable only to the unjust, who find in it an enemy no longer. Thus you remain unjust and can please none but the unjust.
_Of Self-love._--The nature of self-love and of this human 'I' is to love self only, and consider self only. But what can it do? It cannot prevent the object it loves from being full of faults and miseries; man would fain be great and sees that he is little, would fain be happy, and sees that he is miserable, would fain be perfect, and sees that he is full of imperfections, would fain be the object of the love and esteem of men, and sees that his faults merit only their aversion and contempt. The embarrassment wherein he finds himself produces in him the most unjust and criminal passion imaginable, for he conceives a mortal hatred against that truth which blames him and convinces him of his faults. Desiring to annihilate it, yet unable to destroy it in its essence, he destroys it as much as he can in his own knowledge, and in that of others; that is to say, he devotes all his care to the concealment of his faults, both from others and from himself, and he can neither bear that others should show them to him, nor that they should see them.
It is no doubt an evil to be full of faults, but it is a greater evil to be full of them, yet unwilling to recognise them, because that is to add the further fault of a voluntary illusion. We do not like others to deceive us, we do not think it just in them to require more esteem from us than they deserve; it is therefore unjust that we should deceive them, desiring more esteem from them than we deserve.
Thus if they discover no more imperfections and vices in us than we really have, it is plain they do us no wrong, since it is not they who cause them; but rather they do us a service, since they help us to deliver ourselves from an evil, the ignorance of these imperfections. We ought not to be troubled that they know our faults and despise us, since it is but just they should know us as we are, and despise us if we are despicable.
Such are the sentiments which would arise in a heart full of equity and justice. What should we say then of our own heart, finding in it an wholly contrary disposition? For is it not true that we hate truth, and those who tell it us, and that we would wish them to have an erroneously favourable opinion of us, and to esteem us other than indeed we are?
One proof of this fills me with dismay. The Catholic religion does not oblige us to tell out our sins indiscriminately to all, it allows us to remain hidden from men in general, but she excepts one alone, to whom she commands us to open the very depths of our heart, and to show ourselves to him as we are. There is but this one man in the world whom she orders us to undeceive; she binds him to an inviolable secrecy, so that this knowledge is to him as though it were not. We can imagine nothing more charitable and more tender. Yet such is the corruption of man, that he finds even this law harsh, and it is one of the main reasons which has set a large portion of Europe in revolt against the Church.
How unjust and unreasonable is the human heart which finds it hard to be obliged to do in regard to one man what in some degree it were just to do to all men. For is it just that we should deceive them?
There are different degrees in this dislike to the truth, but it may be said that all have it in some degree, for it is inseparable from self-love. This false delicacy causes those who must needs reprove others to choose so many windings and modifications in order to avoid shocking them. They must needs lessen our faults, seem to excuse them, mix praises with their blame, give evidences of affection and esteem. Yet this medicine is always bitter to self-love, which takes as little as it can, always with disgust, often with a secret anger against those who administer it.
Hence it happens, that if any desire our love, they avoid doing us a service which they know to be disagreeable; they treat us as we would wish to be treated: we hate the truth, and they hide it from us; we wish to be flattered, they flatter us; we love to be deceived, they deceive us.
Thus each degree of good fortune which raises us in the world removes us further from truth, because we fear most to wound those whose affection is most useful, and whose dislike is most dangerous. A prince may be the by-word of all Europe, yet he alone know nothing of it. I am not surprised; to speak the truth is useful to whom it is spoken, but disadvantageous to those who speak it, since it makes them hated. Now those who live with princes love their own interests more than that of the prince they serve, and thus they take care not to benefit him so as to do themselves a disservice.
This misfortune is, no doubt, greater and more common in the higher classes, but lesser men are not exempt from it, since there is always an interest in making men love us. Thus human life is but a perpetual illusion, an interchange of deceit and flattery. No one speaks of us in our presence as in our absence. The society of men is founded on this universal deceit: few friendships would last if every man knew what his friend said of him behind his back, though he then spoke in sincerity and without passion.
Man is then only disguise, falsehood, and hypocrisy, both in himself and with regard to others. He will not be told the truth, he avoids telling it to others, and all these tendencies, so far removed from justice and reason, have their natural roots in his heart.
_THE HAPPINESS OF MAN WITH GOD_; _OR_, _THAT THE SCRIPTURE SHOWS A REDEEMER._ _PREFACE TO THE SECOND PART._ To speak of those who have treated of this subject.
I wonder at the boldness with which these persons undertake to speak of God, in addressing their words to the irreligious. Their first chapter is to prove Divinity by the works of nature. I should not be astonished at their undertaking if they addressed their argument to the faithful, for it is certain that those who have a lively faith in their heart see at once that all that exists is none other than the work of the God whom they adore. But for those in whom this light is extinguished, and in whom we desire to revive it, men destitute of faith and grace who, seeking with all their light whatever they see in nature to lead them to this knowledge, find only clouds and darkness,--to tell them they need only look at the smallest things which surround them in order to see God unveiled, to give them as the sole proof of this great and important subject, the course of the moon and planets, and to say that with such an argument we have accomplished the proof; is to give them ground for belief that the proofs of our Religion are very feeble. Indeed I see by reason and experience that nothing is more fitted to excite contempt.
Not after this fashion speaks the Scripture, which knows better than we the things of God. It says, on the contrary, that God is a God who hides himself, and that since nature became corrupt, he has left men in a blindness from which they can only escape by Jesus Christ, and except through him we are cut off from all communication with God.
_Nemo novit Patrem, nisi Filius, et cui voluerit Filius revelare._ This is what Scripture indicates when it says in so many places that those who seek God find him. It is not of a light like the sun at noonday that they thus speak. No one says that those who seek the sun at noonday, or water in the sea shall find them, and thus it follows that the evidence for God is not of that kind. Therefore it says to us elsewhere: _Vere tu es Deus absconditus_.
The metaphysical proofs of God are so apart from man's reason, and so complicated that they are but little striking, and if they are of use to any, it is only during the moment that the demonstration is before them, but an hour afterwards they fear they have been mistaken.
_Quod curiositate cognoverint, superbia amiserunt._ Such is the outcome of the knowledge of God gained without Jesus Christ, for this is to communicate without a mediator with the God whom they have known without a mediator.
Instead of which those who have known God by a mediator know their own wretchedness.
Jesus Christ is the goal of all, and the centre to which all tends.
Who knows him knows the reason of all things.
Those who go astray only do so from failing to see one of these two things. It is then possible to know God without knowing our wretchedness, and to know our wretchedness without knowing God; but we cannot know Jesus Christ without knowing at the same time God and our wretchedness.
Therefore I do not here undertake to prove by natural reasons either the existence of God or the Trinity, or the immortality of the soul, nor anything of that sort, not only because I do not feel myself strong enough to find in nature proofs to convince hardened atheists, but also, because this knowledge without Jesus Christ is useless and barren. Though a man should be persuaded that the proportions of numbers are immaterial truths, eternal, and dependent on a first truth in whom they subsist, and who is called God, I should not consider him far advanced towards his salvation.
The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the elements, as is the god of the heathen and of Epicureans. Nor is he merely a God who providentially disposes the life and fortunes of men, to crown his worshippers with length of happy years. Such was the portion of the Jews. But the God of Abraham, the God of Isaac, the God of Jacob, the God of Christians, is a God of love and consolation, a God who fills the souls and hearts of his own, a God who makes them feel their inward wretchedness, and his infinite mercy, who unites himself to their inmost spirit, filling it with humility and joy, with confidence and love, rendering them incapable of any end other than himself.
All who seek God apart from Jesus Christ, and who rest in nature, find no light to satisfy them, but form for themselves a means of knowing God and serving him without a mediator. Thus they fall either into atheism, or into deism, two things which the Christian religion almost equally abhors.
The God of Christians is a God who makes the soul perceive that he is her only good, that her only rest is in him, her only joy in loving him; who makes her at the same time abhor the obstacles which withhold her from loving him with all her strength. Her two hindrances, self-love and lust, are insupportable to her. This God makes her perceive that the root of self-love destroys her, and that he alone can heal.
The knowledge of God without that of our wretchedness creates pride.
The knowledge of our wretchedness without that of God creates despair. The knowledge of Jesus Christ is the middle way, because in him we find both God and our wretchedness.
_OF THE NEED OF SEEKING TRUTH._ _Second Part. That man without faith cannot know the true good, nor justice._ All men seek happiness. To this there is no exception, what different means soever they employ, all tend to this goal. The reason that some men go to the wars and others avoid them is but the same desire attended in each with different views. Our will makes no step but towards this object. This is the motive of every action of every man, even of him who hangs himself.
And yet after so many years, no one without faith has arrived at the point to which all eyes are turned. All complain, princes and subjects, nobles and commons, old and young, strong and weak, learned and ignorant, sound and sick, of all countries, all times, all ages, and all conditions.
A trial so long, so constant and so uniform, should surely convince us of our inability to arrive at good by our own strength, but example teaches us but little. No resemblance is so exact but that there is some slight difference, and hence we expect that our endeavour will not be foiled on this occasion as before. Thus while the present never satisfies, experience deceives us, and from misfortune to misfortune leads us on to death, eternal crown of sorrows.
This desire, and this weakness cry aloud to us that there was once in man a true happiness, of which there now remains to him but the mark and the empty trace, which he vainly tries to fill from all that surrounds him, seeking from things absent the succour he finds not in things present; and these are all inadequate, because this infinite void can only be filled by an infinite and immutable object, that is to say, only by God himself.
He only is our true good, and since we have left him, it is strange that there is nothing in nature which has not served to take his place; neither the stars, nor heaven, earth, the elements, plants, cabbages, leeks, animals, insects, calves, serpents, fever, pestilence, war, famine, vices, adultery, incest. And since he has lost the true good, all things can equally appear good to him, even his own destruction, though so contrary to God, to reason, and to the whole course of nature.
Some seek good in authority, others in research and knowledge, others in pleasure. Others, who indeed are nearer the truth, have considered it necessary that the universal good which all men desire should not consist in any of those particular matters which can only be possessed by one, and which if once shared, afflict their possessor more by the want of what he has not, than they gladden him by the joy of what he has. They have apprehended that the true good should be such as all may possess at once, without diminution, and without envy, and that which none can lose against his will. And their reason is that this desire being natural to man, since it exists necessarily in all, and that all must have it, they conclude from it..._Infinite, nothing._--The soul of man is cast into the body, in which it finds number, time, dimension; it reasons thereon, and calls this nature or necessity, and cannot believe aught else.
Unity joined to infinity increases it not, any more than a foot measure added to infinite space. The finite is annihilated in presence of the infinite and becomes simply nought. Thus our intellect before God, thus our justice before the divine justice.
There is not so great a disproportion between our justice and that of God, as between unity and infinity.
The justice of God must be as vast as his mercy, but justice towards the reprobate is less vast, and should be less amazing than mercy towards the elect.
We know that there is an infinite, but are ignorant of its nature.
As we know it to be false that numbers are finite, it must therefore be true that there is an infinity in number, but what this is we know not. It can neither be odd nor even, for the addition of an unit can make no change in the nature of number; yet it is a number, and every number is either odd or even, at least this is understood of every finite number.
Thus we may well know that there is a God, without knowing what he is.
We know then the existence and the nature of the finite, because we also are finite and have dimension.
We know the existence of the infinite, and are ignorant of its nature, because it has dimension like us, but not limits like us. But we know neither the existence nor the nature of God, because he has neither dimension nor limits.
But by faith we know his existence, by glory we shall know his