Pensees.................................................................................................................................................................1

Blaise Pascal............................................................................................................................................1

SECTION I: THOUGHTS ON MIND AND ON STYLE.....................................................................1

SECTION II: THE MISERY OF MAN WITHOUT GOD....................................................................8

SECTION III: OF THE NECESSITY OF THE WAGER ....................................................................28

SECTION IV: OF THE MEANS OF BELIEF .....................................................................................39

SECTION V: JUSTICE AND THE REASON OF EFFECTS .............................................................45

SECTION VI: THE PHILOSOPHERS................................................................................................52

SECTION VII: MORALITY AND DOCTRINE .................................................................................60

SECTION VIII: THE FUNDAMENTALS OF THE CHRISTIAN RELIGION.................................83

SECTION IX: PERPETUITY..............................................................................................................89

SECTION X: TYPOLOGY................................................................................................................100

SECTION XI: THE PROPHECIES...................................................................................................110

SECTION XII: PROOFS OF JESUS CHRIST..................................................................................125

SECTION XIII: THE MIRACLES .....................................................................................................134

SECTION XIV: APPENDIX: POLEMICAL FRAGMENTS...........................................................146

1. The difference between the mathematical and the intuitive mind.In the one, the principles are palpable,

but removed from ordinary use; so that for want of habit it is difficult to turn one's mind in that direction: but

if one turns it thither ever so little, one sees the principles fully, and one must have a quite inaccurate mind

who reasons wrongly from principles so plain that it is almost impossible they should escape notice.

But in the intuitive mind the principles are found in common use and are before the eyes of everybody. One

has only to look, and no effort is necessary; it is only a question of good eyesight, but it must be good, for the

principles are so subtle and so numerous that it is almost impossible but that some escape notice. Now the

omission of one principle leads to error; thus one must have very clear sight to see all the principles and, in

the next place, an accurate mind not to draw false deductions from known principles.

All mathematicians would then be intuitive if they had clear sight, for they do not reason incorrectly from

principles known to them; and intuitive minds would be mathematical if they could turn their eyes to the

The reason, therefore, that some intuitive minds are not mathematical is that they cannot at all turn their

attention to the principles of mathematics. But the reason that mathematicians are not intuitive is that they do

not see what is before them, and that, accustomed to the exact and plain principles of mathematics, and not

reasoning till they have well inspected and arranged their principles, they are lost in matters of intuition

where the principles do not allow of such arrangement. They are scarcely seen; they are felt rather than seen;

there is the greatest difficulty in making them felt by those who do not of themselves perceive them. These

principles are so fine and so numerous that a very delicate and very clear sense is needed to perceive them,

and to judge rightly and justly when they are perceived, without for the most part being able to demonstrate

them in order as in mathematics, because the principles are not known to us in the same way, and because it

would be an endless matter to undertake it. We must see the matter at once, at one glance, and not by a

process of reasoning, at least to a certain degree. And thus it is rare that mathematicians are intuitive and that

men of intuition are mathematicians, because mathematicians wish to treat matters of intuition

mathematically and make themselves ridiculous, wishing to begin with definitions and then with axioms,

which is not the way to proceed in this kind of reasoning. Not that the mind does not do so, but it does it

tacitly, naturally, and without technical rules; for the expression of it is beyond all men, and only a few can

Intuitive minds, on the contrary, being thus accustomed to judge at a single glance, are so astonished when

they are presented with propositions of which they understand nothing, and the way to which is through

definitions and axioms so sterile, and which they are not accustomed to see thus in detail, that they are

Mathematicians who are only mathematicians have exact minds, provided all things are explained to them by

means of definitions and axioms; otherwise they are inaccurate and insufferable, for they are only right when

And men of intuition who are only intuitive cannot have the patience to reach to first principles of things

speculative and conceptual, which they have never seen in the world and which are altogether out of the

2. There are different kinds of right understanding; some have right understanding in a certain order of things,

and not in others, where they go astray. Some draw conclusions well from a few premises, and this displays

For example, the former easily learn hydrostatics, where the premises are few, but the conclusions are so fine

And in spite of that these persons would perhaps not be great mathematicians, because mathematics contain a

great number of premises, and there is perhaps a kind of intellect that can search with ease a few premises to

the bottom and cannot in the least penetrate those matters in which there are many premises.

There are then two kinds of intellect: the one able to penetrate acutely and deeply into the conclusions of

given premises, and this is the precise intellect; the other able to comprehend a great number of premises

without confusing them, and this is the mathematical intellect. The one has force and exactness, the other

comprehension. Now the one quality can exist without the other; the intellect can be strong and narrow, and

3. Those who are accustomed to judge by feeling do not understand the process of reasoning, for they would

understand at first sight and are not used to seek for principles. And others, on the contrary, who are

accustomed to reason from principles, do not at all understand matters of feeling, seeking principles and

4. Mathematics, intuition.True eloquence makes light of eloquence, true morality makes light of morality;

that is to say, the morality of the judgement, which has no rules, makes light of the morality of the intellect.

For it is to judgement that perception belongs, as science belongs to intellect. Intuition is the part of

5. Those who judge of a work by rule are in regard to others as those who have a watch are in regard to

others. One says, "It is two hours ago"; the other says, "It is only threequarters of an hour." I look at my

watch, and say to the one, "You are weary," and to the other, "Time gallops with you"; for it is only an hour

and a half ago, and I laugh at those who tell me that time goes slowly with me and that I judge by

The understanding and the feelings are moulded by intercourse; the understanding and feelings are corrupted

by intercourse. Thus good or bad society improves or corrupts them. It is, then, allimportant to know how to

choose in order to improve and not to corrupt them; and we cannot make this choice, if they be not already

improved and not corrupted. Thus a circle is formed, and those are fortunate who escape it.

7. The greater intellect one has, the more originality one finds in men. Ordinary persons find no difference

8. There are many people who listen to a sermon in the same way as they listen to vespers.

9. When we wish to correct with advantage and to show another that he errs, we must notice from what side

he views the matter, for on that side it is usually true, and admit that truth to him, but reveal to him the side

on which it is false. He is satisfied with that, for he sees that he was not mistaken and that he only failed to

see all sides. Now, no one is offended at not seeing everything; but one does not like to be mistaken, and that

perhaps arises from the fact that man naturally cannot see everything, and that naturally he cannot err in the

10. People are generally better persuaded by the reasons which they have themselves discovered than by

11. All great amusements are dangerous to the Christian life; but among all those which the world has

invented there is none more to be feared than the theatre. It is a representation of the passions so natural and

so delicate that it excites them and gives birth to them in our hearts, and, above all, to that of love, principally

when it is represented as very chaste and virtuous. For the more innocent it appears to innocent souls, the

more they are likely to be touched by it. Its violence pleases our selflove, which immediately forms a desire

to produce the same effects which are seen so well represented; and, at the same time, we make ourselves a

conscience founded on the propriety of the feelings which we see there, by which the fear of pure souls is

removed, since they imagine that it cannot hurt their purity to love with a love which seems to them so

So we depart from the theatre with our heart so filled with all the beauty and tenderness of love, the soul and

the mind so persuaded of its innocence, that we are quite ready to receive its first impressions, or rather to

seek an opportunity of awakening them in the heart of another, in order that we may receive the same

pleasures and the same sacrifices which we have seen so well represented in the theatre.

The doctor, who speaks for a quarter of an hour after he has said everything, so full is he of the desire of

13. One likes to see the error, the passion of Cleobuline, because she is unconscious of it. She would be

14. When a natural discourse paints a passion or an effect, one feels within oneself the truth of what one

reads, which was there before, although one did not know it. Hence one is inclined to love him who makes us

feel it, for he has not shown us his own riches, but ours. And thus this benefit renders him pleasing to us,

besides that such community of intellect as we have with him necessarily inclines the heart to love.

15. Eloquence, which persuades by sweetness, not by authority; as a tyrant, not as a king.

16. Eloquence is an art of saying things in such a way (1) that those to whom we speak may listen to them

without pain and with pleasure; (2) that they feel themselves interested, so that selflove leads them more

It consists, then, in a correspondence which we seek to establish between the head and the heart of those to

whom we speak, on the one hand, and, on the other, between the thoughts and the expressions which we

employ. This assumes that we have studied well the heart of man so as to know all its powers and, then, to

find the just proportions of the discourse which we wish to adapt to them. We must put ourselves in the place

of those who are to hear us, and make trial on our own heart of the turn which we give to our discourse in

order to see whether one is made for the other, and whether we can assure ourselves that the hearer will be, as

it were, forced to surrender. We ought to restrict ourselves, so far as possible, to the simple and natural, and

not to magnify that which is little, or belittle that which is great. It is not enough that a thing be beautiful; it

must be suitable to the subject, and there must be in it nothing of excess or defect.

18. When we do not know the truth of a thing, it is of advantage that there should exist a common error which

determines the mind of man, as, for example, the moon, to which is attributed the change of seasons, the

progress of diseases, etc. For the chief malady of man is restless curiosity about things which he cannot

understand; and it is not so bad for him to be in error as to be curious to no purpose.

The manner in which Epictetus, Montaigne, and Salomon de Tultie wrote is the most usual, the most

suggestive, the most remembered, and the oftenest quoted, because it is entirely composed of thoughts born

from the common talk of life. As when we speak of the common error which exists among men that the moon

is the cause of everything, we never fail to say that Salomon de Tultie says that, when we do not know the

truth of a thing, it is of advantage that there should exist a common error, etc.; which is the thought above.

19. The last thing one settles in writing a book is what one should put in first.

20. Order.Why should I undertake to divide my virtues into four rather than into six? Why should I rather

establish virtue in four, in two, in one? Why into Abstine et sustine[1] rather than into "Follow Nature," or,

"Conduct your private affairs without injustice," as Plato, or anything else? But there, you will say,

everything is contained in one word. Yes, but it is useless without explanation, and when we come to explain

it, as soon as we unfold this maxim which contains all the rest, they emerge in that first confusion which you

desired to avoid. So, when they are all included in one, they are hidden and useless, as in a chest, and never

appear save in their natural confusion. Nature has established them all without including one in the other.

21. Nature has made all her truths independent of one another. Our art makes one dependent on the other. But

22. Let no one say that I have said nothing new; the arrangement of the subject is new. When we play tennis,

I had as soon it said that I used words employed before. And in the same way if the same thoughts in a

different arrangement do not form a different discourse, no more do the same words in their different

23. Words differently arranged have a different meaning, and meanings differently arranged have different

24. Language.We should not turn the mind from one thing to another, except for relaxation, and that when

it is necessary and the time suitable, and not otherwise. For he that relaxes out of season wearies, and he who

wearies us out of season makes us languid, since we turn quite away. So much does our perverse lust like to

do the contrary of what those wish to obtain from us without giving us pleasure, the coin for which we will

25. Eloquence.It requires the pleasant and the real; but the pleasant must itself be drawn from the true.

26. Eloquence is a painting of thought; and thus those who, after having painted it, add something more,

27. Miscellaneous. Language.Those who make antitheses by forcing words are like those who make false

windows for symmetry. Their rule is not to speak accurately, but to make apt figures of speech.

28. Symmetry is what we see at a glance; based on the fact that there is no reason for any difference, and

based also on the face of man; whence it happens that symmetry is only wanted in breadth, not in height or

29. When we see a natural style, we are astonished and delighted; for we expected to see an author, and we

find a man. Whereas those who have good taste, and who, seeing a book, expect to find a man, are quite

surprised to find an author. Plus poetice quam humane locutus es.2 Those honour Nature well who teach that

30. We only consult the ear because the heart is wanting. The rule is uprightness.

31. All the false beauties which we blame in Cicero have their admirers, and in great number.

32. There is a certain standard of grace and beauty which consists in a certain relation between our nature,

Whatever is formed according to this standard pleases us, be it house, song, discourse, verse, prose, woman,

birds, rivers, trees, rooms, dress, etc. Whatever is not made according to this standard displeases those who

And as there is a perfect relation between a song and a house which are made after a good model, because

they are like this good model, though each after its kind; even so there is a perfect relation between things

made after a bad model. Not that the bad model is unique, for there are many; but each bad sonnet, for

example, on whatever false model it is formed, is just like a woman dressed after that model.

Nothing makes us understand better the ridiculousness of a false sonnet than to consider nature and the

standard and, then, to imagine a woman or a house made according to that standard.

33. Poetical beauty.As we speak of poetical beauty, so ought we to speak of mathematical beauty and

medical beauty. But we do not do so; and the reason is that we know well what is the object of mathematics,

and that it consists in proofs, and what is the object of medicine, and that it consists in healing. But we do not

know in what grace consists, which is the object of poetry. We do not know the natural model which we

ought to imitate; and through lack of this knowledge, we have coined fantastic terms, "The golden age," "The

But whoever imagines a woman after this model, which consists in saying little things in big words, will see a

pretty girl adorned with mirrors and chains, at whom he will smile; because we know better wherein consists

the charm of woman than the charm of verse. But those who are ignorant would admire her in this dress, and

there are many villages in which she would be taken for the queen; hence we call sonnets made after this

34. No one passes in the world as skilled in verse unless he has put up the sign of a poet, a mathematician,

etc. But educated people do not want a sign and draw little distinction between the trade of a poet and that of

People of education are not called poets or mathematicians, etc.; but they are all these and judges of all these.

No one guesses what they are. When they come into society, they talk on matters about which the rest are

talking. We do not observe in them one quality rather than another, save when they have to make use of it.

But then we remember it, for it is characteristic of such persons that we do not say of them that they are fine

speakers, when it is not a question of oratory, and that we say of them that they are fine speakers, when it is

It is therefore false praise to give a man when we say of him, on his entry, that he is a very clever poet; and it

35. We should not be able to say of a man, "He is a mathematician," or "a preacher," or "eloquent"; but that

he is "a gentleman." That universal quality alone pleases me. It is a bad sign when, on seeing a person, you

remember his book. I would prefer you to see no quality till you meet it and have occasion to use it (Ne quid

minis),[3] for fear some one quality prevail and designate the man. Let none think him a fine speaker, unless

36. Man is full of wants: he loves only those who can satisfy them all. "This one is a good mathematician,"

one will say. But I have nothing to do with mathematics; he would take me for a proposition. "That one is a

good soldier." He would take me for a besieged town. I need, then, an upright man who can accommodate

37. Since we cannot be universal and know all that is to be known of everything, we ought to know a little

about everything. For it is far better to know something about everything than to know all about one thing.

This universality is the best. If we can have both, still better; but if we must choose, we ought to choose the

former. And the world feels this and does so; for the world is often a good judge.

39. If lightning fell on low places, etc., poets, and those who can only reason about things of that kind, would

40. If we wished to prove the examples which we take to prove other things, we should have to take those

other things to be examples; for, as we always believe the difficulty is in what we wish to prove, we find the

Thus, when we wish to demonstrate a general theorem, we must give the rule as applied to a particular case;

but if we wish to demonstrate a particular case, we must begin with the general rule. For we always find the

thing obscure which we wish to prove and that clear which we use for the proof; for, when a thing is put

forward to be proved, we first fill ourselves with the imagination that it is, therefore, obscure and, on the

41. Epigrams of Martial.Man loves malice, but not against oneeyed men nor the unfortunate, but against

For lust is the source of all our actions, and humanity, etc. We must please those who have humane and

tender feelings. That epigram about two oneeyed people is worthless, for it does not console them and only

gives a point to the author's glory. All that is only for the sake of the author is worthless. Ambitiosa recident

43. Certain authors, speaking of their works, say: "My book," "My commentary," "My history," etc. They

resemble middleclass people who have a house of their own and always have "My house" on their tongue.

They would do better to say: "Our book," "Our commentary," "Our history," etc., because there is in them

45. Languages are ciphers, wherein letters are not changed into letters, but words into words, so that an

47. There are some who speak well and write badly. For the place and the audience warm them, and draw

48. When we find words repeated in a discourse and, in trying to correct them, discover that they are so

appropriate that we would spoil the discourse, we must leave them alone. This is the test; and our attempt is

the work of envy, which is blind, and does not see that repetition is not in this place a fault; for there is no

49. To mask nature and disguise her. No more king, pope, bishopbut august monarch, etc.; not Paristhe

capital of the kingdom. There are places in which we ought to call Paris, "Paris," others in which we ought to

50. The same meaning changes with the words which express it. Meanings receive their dignity from words

52. No one calls another a Cartesian but he who is one himself, a pedant but a pedant, a provincial but a

provincial; and I would wager it was the printer who put it on the title of Letters to a Provincial.

53. A carriage upset or overturned, according to the meaning. To spread abroad or upset, according to the

54. Miscellaneous.A form of speech, "I should have liked to apply myself to that."

56. To guess: "The part that I take in your trouble." The Cardinal did not want to be guessed.

57. I always feel uncomfortable under such compliments as these: "I have given you a great deal of trouble,"

"I am afraid I am boring you," "I fear this is too long." We either carry our audience with us, or irritate them.

58. You are ungraceful: "Excuse me, pray." Without that excuse I would not have known there was anything

59. "To extinguish the torch of sedition"; too luxuriant. "The restlessness of his genius"; two superfluous

61. Order.I might well have taken this discourse in an order like this: to show the vanity of all conditions

of men, to show the vanity of ordinary lives, and then the vanity of philosophic lives, sceptics, stoics; but the

order would not have been kept. I know a little what it is, and how few people understand it. No human

science can keep it. Saint Thomas did not keep it. Mathematics keep it, but they are useless on account of

62. Preface to the first part.To speak of those who have treated of the knowledge of self; of the divisions of

Charron, which sadden and weary us; of the confusion of Montaigne; that he was quite aware of his want of

method and shunned it by jumping from subject to subject; that he sought to be fashionable.

His foolish project of describing himself! And this not casually and against his maxims, since every one

makes mistakes, but by his maxims themselves, and by first and chief design. For to say silly things by

chance and weakness is a common misfortune, but to say them intentionally is intolerable, and to say such as

63. Montaigne.Montaigne's faults are great. Lewd words; this is bad, notwithstanding Mademoiselle de

Gournay. Credulous; people without eyes. Ignorant; squaring the circle, a greater world. His opinions on

suicide, on death. He suggests an indifference about salvation, without fear and without repentance. As his

book was not written with a religious purpose, he was not bound to mention religion; but it is always our duty

not to turn men from it. One can excuse his rather free and licentious opinions on some relations of life; but

one cannot excuse his thoroughly pagan views on death, for a man must renounce piety altogether, if he does

not at least wish to die like a Christian. Now, through the whole of his book his only conception of death is a

65. What good there is in Montaigne can only have been acquired with difficulty. The evil that is in him, I

mean apart from his morality, could have been corrected in a moment, if he had been informed that he made

66. One must know oneself. If this does not serve to discover truth, it at least serves as a rule of life, and there

67. The vanity of the sciences.Physical science will not console me for the ignorance of morality in the

time of affliction. But the science of ethics will always console me for the ignorance of the physical sciences.

68. Men are never taught to be gentlemen and are taught everything else; and they never plume themselves so

much on the rest of their knowledge as on knowing how to be gentlemen. They only plume themselves on

69. The infinites, the mean.When we read too fast or too slowly, we understand nothing.

70. Nature... Nature has set us so well in the centre, that if we change one side of the balance, we change

the other also. This makes me believe that the springs in our brain are so adjusted that he who touches one

71. Too much and too little wine. Give him none, he cannot find truth; give him too much, the same.

72. Man's disproportion.This is where our innate knowledge leads us. If it be not true, there is no truth in

man; and if it be true, he finds therein great cause for humiliation, being compelled to abase himself in one

way or another. And since he cannot exist without this knowledge, I wish that, before entering on deeper

researches into nature, he would consider her both seriously and at leisure, that he would reflect upon himself

also, and knowing what proportion there is... Let man then contemplate the whole of nature in her full and

grand majesty, and turn his vision from the low objects which surround him. Let him gaze on that brilliant

light, set like an eternal lamp to illumine the universe; let the earth appear to him a point in comparison with

the vast circle described by the sun; and let him wonder at the fact that this vast circle is itself but a very fine

point in comparison with that described by the stars in their revolution round the firmament. But if our view

be arrested there, let our imagination pass beyond; it will sooner exhaust the power of conception than nature

that of supplying material for conception. The whole visible world is only an imperceptible atom in the ample

bosom of nature. No idea approaches it. We may enlarge our conceptions beyond an imaginable space; we

only produce atoms in comparison with the reality of things. It is an infinite sphere, the centre of which is

everywhere, the circumference nowhere. In short, it is the greatest sensible mark of the almighty power of

Returning to himself, let man consider what he is in comparison with all existence; let him regard himself as

lost in this remote corner of nature; and from the little cell in which he finds himself lodged, I mean the

universe, let him estimate at their true value the earth, kingdoms, cities, and himself. What is a man in the

But to show him another prodigy equally astonishing, let him examine the most delicate things he knows. Let

a mite be given him, with its minute body and parts incomparably more minute, limbs with their joints, veins

in the limbs, blood in the veins, humours in the blood, drops in the humours, vapours in the drops. Dividing

these last things again, let him exhaust his powers of conception, and let the last object at which he can arrive

be now that of our discourse. Perhaps he will think that here is the smallest point in nature. I will let him see

therein a new abyss. I will paint for him not only the visible universe, but all that he can conceive of nature's

immensity in the womb of this abridged atom. Let him see therein an infinity of universes, each of which has

its firmament, its planets, its earth, in the same proportion as in the visible world; in each earth animals, and

in the last mites, in which he will find again all that the first had, finding still in these others the same thing

without end and without cessation. Let him lose himself in wonders as amazing in their littleness as the others

in their vastness. For who will not be astounded at the fact that our body, which a little while ago was

imperceptible in the universe, itself imperceptible in the bosom of the whole, is now a colossus, a world, or

rather a whole, in respect of the nothingness which we cannot reach? He who regards himself in this light will

be afraid of himself, and observing himself sustained in the body given him by nature between those two

abysses of the Infinite and Nothing, will tremble at the sight of these marvels; and I think that, as his curiosity

changes into admiration, he will be more disposed to contemplate them in silence than to examine them with

For, in fact, what is man in nature? A Nothing in comparison with the Infinite, an All in comparison with the

Nothing, a mean between nothing and everything. Since he is infinitely removed from comprehending the

extremes, the end of things and their beginning are hopelessly hidden from him in an impenetrable secret; he

is equally incapable of seeing the Nothing from which he was made, and the Infinite in which he is

What will he do then, but perceive the appearance of the middle of things, in an eternal despair of knowing

either their beginning or their end. All things proceed from the Nothing, and are borne towards the Infinite.

Who will follow these marvellous processes? The Author of these wonders understands them. None other can

Through failure to contemplate these Infinites, men have rashly rushed into the examination of nature, as

though they bore some proportion to her. It is strange that they have wished to understand the beginnings of

things, and thence to arrive at the knowledge of the whole, with a presumption as infinite as their object. For

surely this design cannot be formed without presumption or without a capacity infinite like nature.

If we are well informed, we understand that, as nature has graven her image and that of her Author on all

things, they almost all partake of her double infinity. Thus we see that all the sciences are infinite in the

extent of their researches. For who doubts that geometry, for instance, has an infinite infinity of problems to

solve? They are also infinite in the multitude and fineness of their premises; for it is clear that those which are

put forward as ultimate are not selfsupporting, but are based on others which, again having others for their

support, do not permit of finality. But we represent some as ultimate for reason, in the same way as in regard

to material objects we call that an indivisible point beyond which our senses can no longer perceive anything,

Of these two Infinites of science, that of greatness is the most palpable, and hence a few persons have

But the infinitely little is the least obvious. Philosophers have much oftener claimed to have reached it, and it

is here they have all stumbled. This has given rise to such common titles as First Principles, Principles of

Philosophy, and the like, as ostentatious in fact, though not in appearance, as that one which blinds us, De

We naturally believe ourselves far more capable of reaching the centre of things than of embracing their

circumference. The visible extent of the world visibly exceeds us; but as we exceed little things, we think

ourselves more capable of knowing them. And yet we need no less capacity for attaining the Nothing than the

All. Infinite capacity is required for both, and it seems to me that whoever shall have understood the ultimate

principles of being might also attain to the knowledge of the Infinite. The one depends on the other, and one

leads to the other. These extremes meet and reunite by force of distance and find each other in God, and in

Let us, then, take our compass; we are something, and we are not everything. The nature of our existence

hides from us the knowledge of first beginnings which are born of the Nothing; and the littleness of our being

Our intellect holds the same position in the world of thought as our body occupies in the expanse of nature.

Limited as we are in every way, this state which holds the mean between two extremes is present in all our

impotence. Our senses perceive no extreme. Too much sound deafens us; too much light dazzles us; too great

distance or proximity hinders our view. Too great length and too great brevity of discourse tend to obscurity;

too much truth is paralysing (I know some who cannot understand that to take four from nothing leaves

nothing). First principles are too selfevident for us; too much pleasure disagrees with us. Too many

concords are annoying in music; too many benefits irritate us; we wish to have the wherewithal to overpay

our debts. Beneficia eo usque laeta sunt dum videntur exsolvi posse; ubi multum antevenere, pro gratia odium

redditur.[6] We feel neither extreme heat nor extreme cold. Excessive qualities are prejudicial to us and not

perceptible by the senses; we do not feel but suffer them. Extreme youth and extreme age hinder the mind, as

also too much and too little education. In short, extremes are for us as though they were not, and we are not

This is our true state; this is what makes us incapable of certain knowledge and of absolute ignorance. We

sail within a vast sphere, ever drifting in uncertainty, driven from end to end. When we think to attach

ourselves to any point and to fasten to it, it wavers and leaves us; and if we follow it, it eludes our grasp, slips

past us, and vanishes for ever. Nothing stays for us. This is our natural condition and yet most contrary to our

inclination; we burn with desire to find solid ground and an ultimate sure foundation whereon to build a

tower reaching to the Infinite. But our whole groundwork cracks, and the earth opens to abysses.

Let us, therefore, not look for certainty and stability. Our reason is always deceived by fickle shadows;

nothing can fix the finite between the two Infinites, which both enclose and fly from it.

If this be well understood, I think that we shall remain at rest, each in the state wherein nature has placed him.

As this sphere which has fallen to us as our lot is always distant from either extreme, what matters it that man

should have a little more knowledge of the universe? If he has it, he but gets a little higher. Is he not always

infinitely removed from the end, and is not the duration of our life equally removed from eternity, even if it

In comparison with these Infinites, all finites are equal, and I see no reason for fixing our imagination on one

more than on another. The only comparison which we make of ourselves to the finite is painful to us.

If man made himself the first object of study, he would see how incapable he is of going further. How can a

part know the whole? But he may perhaps aspire to know at least the parts to which he bears some

proportion. But the parts of the world are all so related and linked to one another that I believe it impossible

Man, for instance, is related to all he knows. He needs a place wherein to abide, time through which to live,

motion in order to live, elements to compose him, warmth and food to nourish him, air to breathe. He sees

light; he feels bodies; in short, he is in a dependent alliance with everything. To know man, then, it is

necessary to know how it happens that he needs air to live, and, to know the air, we must know how it is thus

related to the life of man, etc. Flame cannot exist without air; therefore, to understand the one, we must

Since everything, then, is cause and effect, dependent and supporting, mediate and immediate, and all is held

together by a natural though imperceptible chain which binds together things most distant and most different,

I hold it equally impossible to know the parts without knowing the whole and to know the whole without

The eternity of things in itself or in God must also astonish our brief duration. The fixed and constant

immobility of nature, in comparison with the continual change which goes on within us, must have the same

And what completes our incapability of knowing things is the fact that they are simple and that we are

composed of two opposite natures, different in kind, soul and body. For it is impossible that our rational part

should be other than spiritual; and if any one maintain that we are simply corporeal, this would far more

exclude us from the knowledge of things, there being nothing so inconceivable as to say that matter knows

So, if we are simply material, we can know nothing at all; and if we are composed of mind and matter, we

cannot know perfectly things which are simple, whether spiritual or corporeal. Hence it comes that almost all

philosophers have confused ideas of things, and speak of material things in spiritual terms, and of spiritual

things in material terms. For they say boldly that bodies have a tendency to fall, that they seek after their

centre, that they fly from destruction, that they fear the void, that they have inclinations, sympathies,

antipathies, all of which attributes pertain only to mind. And in speaking of minds, they consider them as in a

place, and attribute to them movement from one place to another; and these are qualities which belong only to

Instead of receiving the ideas of these things in their purity, we colour them with our own qualities, and

Who would not think, seeing us compose all things of mind and body, but that this mixture would be quite

intelligible to us? Yet it is the very thing we least understand. Man is to himself the most wonderful object in

nature; for he cannot conceive what the body is, still less what the mind is, and least of all how a body should

be united to a mind. This is the consummation of his difficulties, and yet it is his very being. Modus quo

corporibus adhaerent spiritus comprehendi ab hominibus non potest, et hoc tamen homo est.7 Finally, to

complete the proof of our weakness, I shall conclude with these two considerations...

73. But perhaps this subject goes beyond the capacity of reason. Let us therefore examine her solutions to

problems within her powers. If there be anything to which her own interest must have made her apply herself

most seriously, it is the inquiry into her own sovereign good. Let us see, then, wherein these strong and

One says that the sovereign good consists in virtue, another in pleasure, another in the knowledge of nature,

another in truth, Felix qui potuit rerum cognoscere causas,[8] another in total ignorance, another in indolence,

others in disregarding appearances, another in wondering at nothing, nihil admirari prope res una quae possit

facere et servare beatum,[9] and the true sceptics in their indifference, doubt, and perpetual suspense, and

We must see if this fine philosophy has gained nothing certain from so long and so intent study; perhaps at

least the soul will know itself. Let us hear the rulers of the world on this subject. What have they thought of

her substance? 394.[10] Have they been more fortunate in locating her? 395. What have they found out about

Is, then, the soul too noble a subject for their feeble lights? Let us, then, abase her to matter and see if she

knows whereof is made the very body which she animates and those others which she contemplates and

moves at her will. What have those great dogmatists, who are ignorant of nothing, known of this matter?

This would doubtless suffice, if Reason were reasonable. She is reasonable enough to admit that she has been

unable to find anything durable, but she does not yet despair of reaching it; she is as ardent as ever in this

search, and is confident she has within her the necessary powers for this conquest. We must therefore

conclude, and, after having examined her powers in their effects, observe them in themselves, and see if she

Probability.It will not be difficult to put the case a stage lower, and make it appear ridiculous. To begin at

the very beginning. What is more absurd than to say that lifeless bodies have passions, fears, hatredsthat

insensible bodies, lifeless and incapable of life, have passions which presuppose at least a sensitive soul to

feel them, nay more, that the object of their dread is the void? What is there in the void that could make them

afraid? Nothing is more shallow and ridiculous. This is not all; it is said that they have in themselves a source

77. I cannot forgive Descartes. In all his philosophy he would have been quite willing to dispense with God.

But he had to make Him give a fillip to set the world in motion; beyond this, he has no further need of God.

79. Descartes.We must say summarily: "This is made by figure and motion," for it is true. But to say what

these are, and to compose the machine, is ridiculous. For it is useless, uncertain, and painful. And were it

80. How comes it that a cripple does not offend us, but that a fool does? Because a cripple recognises that we

walk straight, whereas a fool declares that it is we who are silly; if it were not so, we should feel pity and not

Epictetus asks still more strongly: "Why are we not angry if we are told that we have a headache, and why are

we angry if we are told that we reason badly, or choose wrongly"? The reason is that we are quite certain that

we have not a headache, or are not lame, but we are not so sure that we make a true choice. So, having

assurance only because we see with our whole sight, it puts us into suspense and surprise when another with

his whole sight sees the opposite, and still more so when a thousand others deride our choice. For we must

prefer our own lights to those of so many others, and that is bold and difficult. There is never this

81. It is natural for the mind to believe and for the will to love; so that, for want of true objects, they must

82. Imagination.It is that deceitful part in man, that mistress of error and falsity, the more deceptive that

she is not always so; for she would be an infallible rule of truth, if she were an infallible rule of falsehood.

But being most generally false, she gives no sign of her nature, impressing the same character on the true and

I do not speak of fools, I speak of the wisest men; and it is among them that the imagination has the great gift

This arrogant power, the enemy of reason, who likes to rule and dominate it, has established in man a second

nature to show how allpowerful she is. She makes men happy and sad, healthy and sick, rich and poor; she

compels reason to believe, doubt, and deny; she blunts the senses, or quickens them; she has her fools and

sages; and nothing vexes us more than to see that she fills her devotees with a satisfaction far more full and

entire than does reason. Those who have a lively imagination are a great deal more pleased with themselves

than the wise can reasonably be. They look down upon men with haughtiness; they argue with boldness and

confidence, others with fear and diffidence; and this gaiety of countenance often gives them the advantage in

the opinion of the hearers, such favour have the imaginary wise in the eyes of judges of like nature.

Imagination cannot make fools wise; but she can make them happy, to the envy of reason which can only

make its friends miserable; the one covers them with glory, the other with shame.

What but this faculty of imagination dispenses reputation, awards respect and veneration to persons, works,

laws, and the great? How insufficient are all the riches of the earth without her consent!

Would you not say that this magistrate, whose venerable age commands the respect of a whole people, is

governed by pure and lofty reason, and that he judges causes according to their true nature without

considering those mere trifles which only affect the imagination of the weak? See him go to sermon, full of

devout zeal, strengthening his reason with the ardour of his love. He is ready to listen with exemplary respect.

Let the preacher appear, and let nature have given him a hoarse voice or a comical cast of countenance, or let

his barber have given him a bad shave, or let by chance his dress be more dirtied than usual, then, however

If the greatest philosopher in the world find himself upon a plank wider than actually necessary, but hanging

over a precipice, his imagination will prevail, though his reason convince him of his safety. Many cannot bear

Every one knows that the sight of cats or rats, the crushing of a coal, etc., may unhinge the reason. The tone

Love or hate alters the aspect of justice. How much greater confidence has an advocate, retained with a large

fee, in the justice of his cause! How much better does his bold manner make his case appear to the judges,

deceived as they are by appearances! How ludicrous is reason, blown with a breath in every direction!

I should have to enumerate almost every action of men who scarce waver save under her assaults. For reason

has been obliged to yield, and the wisest reason takes as her own principles those which the imagination of

man has everywhere rashly introduced. He who would follow reason only would be deemed foolish by the

generality of men. We must judge by the opinion of the majority of mankind. Because it has pleased them,

we must work all day for pleasures seen to be imaginary; and, after sleep has refreshed our tired reason, we

must forthwith start up and rush after phantoms, and suffer the impressions of this mistress of the world. This

Our magistrates have known well this mystery. Their red robes, the ermine in which they wrap themselves

like furry cats, the courts in which they administer justice, the fleursdelis, and all such august apparel were

necessary; if the physicians had not their cassocks and their mules, if the doctors had not their square caps

and their robes four times too wide, they would never have duped the world, which cannot resist so original

an appearance. If magistrates had true justice, and if physicians had the true art of healing, they would have

no occasion for square caps; the majesty of these sciences would of itself be venerable enough. But having

only imaginary knowledge, they must employ those silly tools that strike the imagination with which they

have to deal; and thereby, in fact, they inspire respect. Soldiers alone are not disguised in this manner,

because indeed their part is the most essential; they establish themselves by force, the others by show.

Therefore our kings seek out no disguises. They do not mask themselves in extraordinary costumes to appear

such; but they are accompanied by guards and halberdiers. Those armed and redfaced puppets who have

hands and power for them alone, those trumpets and drums which go before them, and those legions round

about them, make the stoutest tremble. They have not dress only, they have might. A very refined reason is

required to regard as an ordinary man the Grand Turk, in his superb seraglio, surrounded by forty thousand

We cannot even see an advocate in his robe and with his cap on his head, without a favourable opinion of his

ability. The imagination disposes of everything; it makes beauty, justice, and happiness, which is everything

in the world. I should much like to see an Italian work, of which I only know the title, which alone is worth

many books, Della opinione regina del mondo. I approve of the book without knowing it, save the evil in it, if

any. These are pretty much the effects of that deceptive faculty, which seems to have been expressly given us

Not only are old impressions capable of misleading us; the charms of novelty have the same power. Hence

arise all the disputes of men, who taunt each other either with following the false impressions of childhood or

with running rashly after the new. Who keeps the due mean? Let him appear and prove it. There is no

principle, however natural to us from infancy, which may not be made to pass for a false impression either of

"Because," say some, "you have believed from childhood that a box was empty when you saw nothing in it,

you have believed in the possibility of a vacuum. This is an illusion of your senses, strengthened by custom,

which science must correct." "Because," say others, "you have been taught at school that there is no vacuum,

you have perverted your common sense which clearly comprehended it, and you must correct this by

returning to your first state." Which has deceived you, your senses or your education?

We have another source of error in diseases. They spoil the judgement and the senses; and if the more serious

produce a sensible change, I do not doubt that slighter ills produce a proportionate impression.

Our own interest is again a marvellous instrument for nicely putting out our eyes. The justest man in the

world is not allowed to be judge in his own cause; I know some who, in order not to fall into this selflove,

have been perfectly unjust out of opposition. The sure way of losing a just cause has been to get it

Justice and truth are two such subtle points that our tools are too blunt to touch them accurately. If they reach

the point, they either crush it, or lean all round, more on the false than on the true.

Man is so happily formed that he has no... good of the true, and several excellent of the false. Let us now see

how much... But the most powerful cause of error is the war existing between the senses and reason.

83. We must thus begin the chapter on the deceptive powers. Man is only a subject full of error, natural and

ineffaceable, without grace. Nothing shows him the truth. Everything deceives him. These two sources of

truth, reason and the senses, besides being both wanting in sincerity, deceive each other in turn. The senses

mislead the Reason with false appearances, and receive from Reason in their turn the same trickery which

they apply to her; Reason has her revenge. The passions of the soul trouble the senses, and make false

But besides those errors which arise accidentally and through lack of intelligence, with these heterogeneous

84. The imagination enlarges little objects so as to fill our souls with a fantastic estimate; and, with rash

85. Things which have most hold on us, as the concealment of our few possessions, are often a mere nothing.

It is a nothing which our imagination magnifies into a mountain. Another turn of the imagination would make

86. My fancy makes me hate a croaker, and one who pants when eating. Fancy has great weight. Shall we

profit by it? Shall we yield to this weight because it is natural? No, but by resisting it...

88. Children who are frightened at the face they have blackened are but children. But how shall one who is so

weak in his childhood become really strong when he grows older? We only change our fancies. All that is

made perfect by progress perishes also by progress. All that has been weak can never become absolutely

89. Custom is our nature. He who is accustomed to the faith believes in it, can no longer fear hell, and

believes in nothing else. He who is accustomed to believe that the king is terrible... etc. Who doubts, then,

that our soul, being accustomed to see number, space, motion, believes that and nothing else?

90. Quod crebro videt non miratur, etiamsi cur fiat nescit; quod ante non viderit, id si evenerit, ostentum esse

91. Spongia solis.When we see the same effect always recur, we infer a natural necessity in it, as that there

will be a tomorrow, etc. But Nature often deceives us, and does not subject herself to her own rules.

92. What are our natural principles but principles of custom? In children they are those which they have

received from the habits of their fathers, as hunting in animals. A different custom will cause different natural

principles. This is seen in experience; and if there are some natural principles ineradicable by custom, there

are also some customs opposed to nature, ineradicable by nature or by a second custom. This depends on

93. Parents fear lest the natural love of their children may fade away. What kind of nature is that which is

subject to decay? Custom is a second nature which destroys the former. But what is nature? For is custom not

natural? I am much afraid that nature is itself only a first custom, as custom is a second nature.

There is nothing he may not make natural; there is nothing natural he may not lose.

95. Memory, joy, are intuitions; and even mathematical propositions become intuitions, for education

96. When we are accustomed to use bad reasons for proving natural effects, we are not willing to receive

good reasons when they are discovered. An example may be given from the circulation of the blood as a

97. The most important affair in life is the choice of a calling; chance decides it. Custom makes men masons,

soldiers, slaters. "He is a good slater," says one, and, speaking of soldiers, remarks, "They are perfect fools."

But others affirm, "There is nothing great but war; the rest of men are good for nothing." We choose our

callings 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 error is in their application. So great is the force of custom that, out

of those whom nature has only made men, are created all conditions of men. For some districts are full of

masons, others of soldiers, etc. Certainly nature is not so uniform. It is custom then which does this, for it

constrains nature. But sometimes nature gains the ascendancy and preserves man's instinct, in spite of all

98. Bias leading to error.It is a deplorable thing to see all men deliberating on means alone, and not on the

end. Each thinks how he will acquit himself in his condition; but as for the choice of condition, or of country,

It is a pitiable thing to see so many Turks, heretics, and infidels follow the way of their fathers for the sole

reason that each has been imbued with the prejudice that it is the best. And that fixes for each man his

99. There is an universal and essential difference between the actions of the will and all other actions.

The will is one of the chief factors in belief, not that it creates belief, but because things are true or false

according to the aspect in which we look at them. The will, which prefers one aspect to another, turns away

the mind from considering the qualities of all that it does not like to see; and thus the mind, moving in accord

with the will, stops to consider the aspect which it likes and so judges by what it sees.

100. Selflove. The nature of selflove and of this human Ego is to love self only and consider self only. But

what will man do? He cannot prevent this object that he loves from being full of faults and wants. He wants

to be great, and he sees himself small. He wants to be happy, and he sees himself miserable. He wants to be

perfect, and he sees himself full of imperfections. He wants to be the object of love and esteem among men,

and he sees that his faults merit only their hatred and contempt. This embarrassment in which he finds

himself produces in him the most unrighteous and criminal passion that can be imagined; for he conceives a

mortal enmity against that truth which reproves him and which convinces him of his faults. He would

annihilate it, but, unable to destroy it in its essence, he destroys it as far as possible in his own knowledge and

in that of others; that is to say, he devotes all his attention to hiding his faults both from others and from

himself, and he cannot endure either that others should point them out to him, or that they should see them.

Truly it is an evil to be full of faults; but it is a still greater evil to be full of them and to be unwilling to

recognise them, since that is to add the further fault of a voluntary illusion. We do not like others to deceive

us; we do not think it fair that they should be held in higher esteem by us than they deserve; it is not, then,

fair that we should deceive them and should wish them to esteem us more highly than we deserve.

Thus, when they discover only the imperfections and vices which we really have, it is plain they do us no

wrong, since it is not they who cause them; they rather do us good, since they help us to free ourselves from

an evil, namely, the ignorance of these imperfections. We ought not to be angry at their knowing our faults

and despising us; it is but right that they should know us for what we are and should despise us, if we are

Such are the feelings that would arise in a heart full of equity and justice. What must we say then of our own

heart, when we see it in a wholly different disposition? For is it not true that we hate truth and those who tell

it us, and that we like them to be deceived in our favour, and prefer to be esteemed by them as being other

than what we are in fact? One proof of this makes me shudder. The Catholic religion does not bind us to

confess our sins indiscriminately to everybody; it allows them to remain hidden from all other men save one,

to whom she bids us reveal the innermost recesses of our heart and show ourselves as we are. There is only

this one man in the world whom she orders us to undeceive, and she binds him to an inviolable secrecy,

which makes this knowledge to him as if it were not. Can we imagine anything more charitable and pleasant?

And yet the corruption of man is such that he finds even this law harsh; and it is one of the main reasons

How unjust and unreasonable is the heart of man, which feels it disagreeable to be obliged to do in regard to

one man what in some measure it were right to do to all men! For is it right that we should deceive men?

There are different degrees in this aversion to truth; but all may perhaps be said to have it in some degree,

because it is inseparable from selflove. It is this false delicacy which makes those who are under the

necessity of reproving others choose so many windings and middle courses to avoid offence. They must

lessen our faults, appear to excuse them, intersperse praises and evidence of love and esteem. Despite all this,

the medicine does not cease to be bitter to selflove. It takes as little as it can, always with disgust, and often

Hence it happens that, if any have some interest in being loved by us, they are averse to render us a service

which they know to be disagreeable. They treat us as we wish to be treated. We hate the truth, and they hide it

from us. We desire flattery, and they flatter us. We like to be deceived, and they deceive us.

So each degree of good fortune which raises us in the world removes us farther from truth, because we are

most afraid of wounding those whose affection is most useful and whose dislike is most dangerous. A prince

may be the byword of all Europe, and he alone will know nothing of it. I am not astonished. To tell the truth

is useful to those to whom it is spoken, but disadvantageous to those who tell it, because it makes them

disliked. Now those who live with princes love their own interests more than that of the prince whom they

serve; and so they take care not to confer on him a benefit so as to injure themselves.

This evil is no doubt greater and more common among the higher classes; but the lower are not exempt from

it, since there is always some advantage in making men love us. Human life is thus only a perpetual illusion;

men deceive and flatter each other. No one speaks of us in our presence as he does of us in our absence.

Human society is founded on mutual deceit; few friendships would endure if each knew what his friend said

Man is, then, only disguise, falsehood, and hypocrisy, both in himself and in regard to others. He does not

wish any one to tell him the truth; he avoids telling it to others, and all these dispositions, so removed from

101. I set 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 apparent from the quarrels which arise from the indiscreet tales told from time to time. I

102. Some vices only lay hold of us by means of others, and these, like branches, fall on removal of the trunk.

103. The example of Alexander's chastity has not made so many continent as that of his drunkenness has

made intemperate. It is not shameful not to be as virtuous as he, and it seems excusable to be no more

vicious. We do not believe ourselves to be exactly sharing in the vices of the vulgar when we see that we are

sharing in those of great men; and yet we do not observe that in these matters they are ordinary men. We hold

on to them by the same end by which they hold on to the rabble; for, however exalted they are, they are still

united at some point to the lowest of men. They are not suspended in the air, quite removed from our society.

No, no; if they are greater than we, it is because their heads are higher; but their feet are as low as ours. They

are all on the same level, and rest on the same earth; and by that extremity they are as low as we are, as the

104. When our passion leads us to do something, we forget our duty; for example, we like a book and read it,

when we ought to be doing something else. Now, to remind ourselves of our duty, we must set ourselves a

task we dislike; we then plead that we have something else to do and by this means remember our duty.

105. How difficult it is to submit anything to the judgement of another, without prejudicing his judgement by

the manner in which we submit it! If we say, "I think it beautiful," "I think it obscure," or the like, we either

entice the imagination into that view, or irritate it to the contrary. It is better to say nothing; and then the other

judges according to what really is, that is to say, according as it then is and according as the other

circumstances, not of our making, have placed it. But we at least shall have added nothing, unless it be that

silence also produces an effect, according to the turn and the interpretation which the other will be disposed

to give it, or as he will guess it from gestures or countenance, or from the tone of the voice, if he is a

physiognomist. So difficult is it not to upset a judgement from its natural place, or, rather, so rarely is it firm

106. By knowing each man's ruling passion, we are sure of pleasing him; and yet each has his fancies,

opposed to his true good, in the very idea which he has of the good. It is a singularly puzzling fact.

107. Lustravit lampade terras.19 The weather and my mood have little connection. I have my foggy and

my fine days within me; my prosperity or misfortune has little to do with the matter. I sometimes struggle

against luck, the glory of mastering it makes me master it gaily; whereas I am sometimes surfeited in the

108. Although people may have no interest in what they are saying, we must not absolutely conclude from

this that they are not lying; for there are some people who lie for the mere sake of lying.

109. When we are well we wonder what we would do if we were ill, but when we are ill we take medicine

cheerfully; the illness persuades us to do so. We have no longer the passions and desires for amusements and

promenades which health gave to us, but which are incompatible with the necessities of illness. Nature gives

us, then, passions and desires suitable to our present state. We are only troubled by the fears which we, and

not nature, give ourselves, for they add to the state in which we are the passions of the state in which we are

As nature makes us always unhappy in every state, our desires picture to us a happy state; because they add to

the state in which we are the pleasures of the state in which we are not. And if we attained to these pleasures,

we should not be happy after all; because we should have other desires natural to this new state.

110. The consciousness of the falsity of present pleasures, and the ignorance of the vanity of absent pleasures,

111. Inconstancy.We think we are playing on ordinary organs when playing upon man. Men are organs, it

is true, but, odd, changeable, variable with pipes not arranged in proper order. Those who only know how to

play on ordinary organs will not produce barmonies on these. We must know where are.

112. Inconstancy.Things have different qualities, and the soul different inclinations; for nothing is simple

which is presented to the soul, and the soul never presents itself simply to any object. Hence it comes that we

113. Inconstancy and oddity.To live only by work, and to rule over the most powerful State in the world,

are very opposite things. They are united in the person of the great Sultan of the Turks.

114. Variety is as abundant as all tones of the voice, all ways of walking, coughing, blowing the nose,

sneezing. We distinguish vines by their fruit, and call them the Condrien, the Desargues, and such and such a

stock. Is this all? Has a vine ever produced two bunches exactly the same, and has a bunch two grapes alike,

I can never judge of the same thing exactly in the same way. I cannot judge of my work, while doing it. I

must do as the artists, stand at a distance, but not too far. How far, then? Guess.

115. Variety.Theology is a science, but at the same time how many sciences? A man is a whole; but if we

dissect him, will he be the head, the heart, the stomach, the veins, each vein, each portion of a vein, the blood,

A town, a countryplace, is from afar a town and a countryplace. But, as we draw near, there are houses,

trees, tiles, leaves, grass, ants, limbs of ants, in infinity. All this is contained under the name of

116. Thoughts.All is one, all is different. How many natures exist in man? How many vocations? And by

what chance does each man ordinarily choose what he has heard praised? A wellturned heel.

117. The heel of a slipper."Ah! How well this is turned! Here is a clever workman! How brave is this

soldier!" This is the source of our inclinations and of the choice of conditions. "How much this man drinks!

119. Nature imitates herself A seed grown in good ground brings forth fruit. A principle instilled into a good

All is made and led by the same master, root, branches, and fruits; principles and consequences.

121. Nature always begins the same things again, the years, the days, the hours; in like manner spaces and

numbers follow each other from beginning to end. Thus is made a kind of infinity and eternity. Not that

anything in all this is infinite and eternal, but these finite realities are infinitely multiplied. Thus it seems to

122. Time heals griefs and quarrels, for 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 provoked, but meet again after

123. He no longer loves the person whom he loved ten years ago. I quite believe it. She is no longer the same,

nor is he. He was young, and she also; she is quite different. He would perhaps love her yet, if she were what

124. We view things not only from different sides, but with different eyes; we have no wish to find them

128. The weariness which is felt by us in leaving pursuits to which we are attached. A man dwells at home

with pleasure; but if he sees a woman who charms him, or if he enjoys himself in play for five or six days, he

is miserable if he returns to his former way of living. Nothing is more common than that.

130. Restlessness.If a soldier, or labourer, complain of the hardship of his lot, set him to do nothing.

131. Weariness.Nothing is so insufferable to man as to be completely at rest, without passions, without

business, without diversion, without study. He then feels his nothingness, his forlornness, his insufficiency,

his dependence, his weakness, his emptiness. There will immediately arise from the depth of his heart

132. Methinks Caesar was too old to set about amusing himself with conquering the world. Such sport was

good for Augustus or Alexander. They were still young men and thus difficult to restrain. But Caesar should

133. Two faces which resemble each other make us laugh, when together, by their resemblance, though

134. How useless is painting, which attracts admiration by the resemblance of things, the originals of which

135. The struggle alone pleases us, not the victory. We love to see animals fighting, not the victor infuriated

over the vanquished. We would only see the victorious end; and, as soon as it comes, we are satiated. It is the

same in play, and the same in the search for truth. In disputes we like to see the clash of opinions, but not at

all to contemplate truth when found. To observe it with pleasure, we have to see it emerge out of strife. So in

the passions, there is pleasure in seeing the collision of two contraries; but when one acquires the mastery, it

becomes only brutality. We never seek things for themselves, but for the search. Likewise in plays, scenes

which do not rouse the emotion of fear are worthless, so are extreme and hopeless misery, brutal lust, and

137. Without examining every particular pursuit, it is enough to comprehend them under diversion.

139. Diversion.When I have occasionally set myself to consider the different distractions of men, the pains

and perils to which they expose themselves at court or in war, whence arise so many quarrels, passions, bold

and often bad ventures, etc., I have discovered that all the unhappiness of men arises from one single fact,

that they cannot stay quietly in their own chamber. A man who has enough to live on, if he knew how to stay

with pleasure at home, would not leave it to go to sea or to besiege a town. A commission in the army would

not be bought so dearly, but that it is found insufferable not to budge from the town; and men only seek

conversation and entering games, because they cannot remain with pleasure at home.

But, on further consideration, when, after finding the cause of all our ills, I have sought to discover the reason

of it, I have found that there is one very real reason, namely, the natural poverty of our feeble and mortal

condition, so miserable that nothing can comfort us when we think of it closely.

Whatever condition we picture to ourselves, if we muster all the good things which it is possible to possess,

royalty is the finest position in the world. Yet, when we imagine a king attended with every pleasure he can

feel, if he be without diversion and be left to consider and reflect on what he is, this feeble happiness will not

sustain him; he will necessarily fall into forebodings of dangers, of revolutions which may happen, and,

finally, of death and inevitable disease; so that, if he be without what is called diversion, he is unhappy and

Hence it comes that play and the society of women, war and high posts, are so sought after. Not that there is

in fact any happiness in them, or that men imagine true bliss to consist in money won at play, or in the hare

which they hunt; we would not take these as a gift. We do not seek that easy and peaceful lot which permits

us to think of our unhappy condition, nor the dangers of war, nor the labour of office, but the bustle which

Hence it comes that men so much love noise and stir; hence it comes that the prison is so horrible a

punishment; hence it comes that the pleasure of solitude is a thing incomprehensible. And it is, in fact, the

greatest source of happiness in the condition of kings that men try incessantly to divert them and to procure

The king is surrounded by persons whose only thought is to divert the king and to prevent his thinking of self.

This is all that men have been able to discover to make themselves happy. And those who philosophise on the

matter, and who think men unreasonable for spending a whole day in chasing a hare which they would not

have bought, scarce know our nature. The hare in itself would not screen us from the sight of death and

calamities; but the chase, which turns away our attention from these, does screen us.

The advice given to Pyrrhus, to take the rest which he was about to seek with so much labour, was full of

To bid a man live quietly is to bid him live happily. It is to advise him to be in a state perfectly happy, in

which he can think at leisure without finding therein a cause of distress. This is to misunderstand nature.

As men who naturally understand their own condition avoid nothing so much as rest, so there is nothing they

leave undone in seeking turmoil. Not that they have an instinctive knowledge of true happiness...

So we are wrong in blaming them. Their error does not lie in seeking excitement, if they seek it only as a

diversion; the evil is that they seek it as if the possession of the objects of their quest would make them really

happy. In this respect it is right to call their quest a vain one. Hence in all this both the censurers and the

And thus, when we take the exception against them, that what they seek with such fervour cannot satisfy

them, if they repliedas they should do if they considered the matter thoroughlythat they sought in it only

a violent and impetuous occupation which turned their thoughts from self, and that they therefore chose an

attractive object to charm and ardently attract them, they would leave their opponents without a reply. But

they do not make this reply, because they do not know themselves. They do not know that it is the chase, and

Dancing: We must consider rightly where to place our feet.A gentleman sincerely believes that hunting is

They imagine that, if they obtained such a post, they would then rest with pleasure and are insensible of the

insatiable nature of the if desire. They think they are truly seeking quiet, and they are only seeking

They have a secret instinct which impels them to seek amusement and occupation abroad, and which arises

from the sense of their constant unhappiness. They have another secret instinct, a remnant of the greatness of

our original nature, which teaches them that happiness in reality consists only in rest and not in stir. And of

these two contrary instincts they form within themselves a confused idea, which hides itself from their view

in the depths of their soul, inciting them to aim at rest through excitement, and always to fancy that the

satisfaction which they have not will come to them, if, by surmounting whatever difficulties confront them,

Thus passes away all man's life. Men seek rest in a struggle against difficulties; and when they have

conquered these, rest becomes insufferable. For we think either of the misfortunes we have or of those which

threaten us. And even if we should see ourselves sufficiently sheltered on all sides, weariness of its own

accord would not fail to arise from the depths of the heart wherein it has its natural roots and to fill the mind

Thus so wretched is man that he would weary even without any cause for weariness from the peculiar state of

his disposition; and so frivolous is he that, though full of a thousand reasons for weariness, the least thing,

But will you say what object has he in all this? The pleasure of bragging tomorrow among his friends that he

has played better than another. So others sweat in their own rooms to show to the learned that they have

solved a problem in algebra, which no one had hitherto been able to solve. Many more expose themselves to

extreme perils, in my opinion as foolishly, in order to boast afterwards that they have captured a town. Lastly,

others wear themselves out in studying all these things, not in order to become wiser, but only in order to

prove that they know them; and these are the most senseless of the band, since they are so knowingly,

whereas one may suppose of the others that, if they knew it, they would no longer be foolish.

This man spends his life without weariness in playing every day for a small stake. Give him each morning the

money he can win each day, on condition he does not play; you make him miserable. It will perhaps be said

that he seeks the amusement of play and not the winnings. Make him, then, play for nothing; he will not

become excited over it and will feel bored. It is, then, not the amusement alone that he seeks; a languid and

passionless amusement will weary him. He must get excited over it and deceive himself by the fancy that he

will be happy to win what he would not have as a gift on condition of not playing; and he must make for

himself an object of passion, and excite over it his desire, his anger, his fear, to obtain his imagined end, as

Whence comes it that this man, who lost his only son a few months ago, or who this morning was in such

trouble through being distressed by lawsuits and quarrels, now no longer thinks of them? Do not wonder; he

is quite taken up in looking out for the boar which his dogs have been hunting so hotly for the last six hours.

He requires nothing more. However full of sadness a man may be, he is happy for the time, if you can prevail

upon him to enter into some amusement; and however happy a man may be, he will soon be discontented and

wretched, if he be not diverted and occupied by some passion or pursuit which prevents weariness from

overcoming him. Without amusement there is no joy; with amusement there is no sadness. And this also

constitutes the happiness of persons in high position, that they have a number of people to amuse them and

Consider this. What is it to be superintendent, chancellor, first president, but to be in a condition wherein

from early morning a large number of people come from all quarters to see them, so as not to leave them an

hour in the day in which they can think of themselves? And when they are in disgrace and sent back to their

country houses, where they lack neither wealth nor servants to help them on occasion, they do not fail to be

wretched and desolate, because no one prevents them from thinking of themselves.

140. How does it happen that this man, so distressed at the death of his wife and his only son, or who has

some great lawsuit which annoys him, is not at this moment sad, and that he seems so free from all painful

and disquieting thoughts? We need not wonder; for a ball has been served him, and he must return it to his

companion. He is occupied in catching it in its fall from the roof, to win a game. How can he think of his own

affairs, pray, when he has this other matter in hand? Here is a care worthy of occupying this great soul and

taking away from him every other thought of the mind. This man, born to know the universe, to judge all

causes, to govern a whole state, is altogether occupied and taken up with the business of catching a hare. And

if he does not lower himself to this and wants always to be on the strain, he will be more foolish still, because

he would raise himself above humanity; and after all, he is only a man, that is to say capable of little and of

141. Men spend their time in following a ball or a hare; it is the pleasure even of kings.

142. DiversionIs not the royal dignity sufficiently great in itself to make its possessor happy by the mere

contemplation of what he is? Must he be diverted from this thought like ordinary folk? I see well that a man

is made happy by diverting him from the view of his domestic sorrows so as to occupy all his thoughts with

the care of dancing well. But will it be the same with a king, and will he be happier in the pursuit of these idle

amusements than in the contemplation of his greatness? And what more satisfactory object could be

presented to his mind? Would it not be a deprivation of his delight for him to occupy his soul with the

thought of how to adjust his steps to the cadence of an air, or of how to throw a ball skilfully, instead of

leaving it to enjoy quietly the contemplation of the majestic glory which encompasses him? Let us make the

trial; let us leave a king all alone to reflect on himself quite at leisure, without any gratification of the senses,

without any care in his mind, without society; and we will see that a king without diversion is a man full of

wretchedness. So this is carefully avoided, and near the persons of kings there never fail to be a great number

of people who see to it that amusement follows business, and who watch all the time of their leisure to supply

them with delights and games, so that there is no blank in it. In fact, kings are surrounded with persons who

are wonderfully attentive in taking care that the king be not alone and in a state to think of himself, knowing

In all this I am not talking of Christian kings as Christians, but only as kings.

143. Diversion.Men are entrusted from infancy with the care of their honour, their property, their friends,

and even with the property and the honour of their friends. They are overwhelmed with business, with the

study of languages, and with physical exercise; and they are made to understand that they cannot be happy

unless their health, their honour, their fortune and that of their friends be in good condition, and that a single

thing wanting will make them unhappy. Thus they are given cares and business which make them bustle

about from break of day. It is, you will exclaim, a strange way to make them happy! What more could be

done to make them miserable?Indeed! what could be done? We should only have to relieve them from all

these cares; for then they would see themselves: they would reflect on what they are, whence they came,

whither they go, and thus we cannot employ and divert them too much. And this is why, after having given

them so much business, we advise them, if they have some time for relaxation, to employ it in amusement, in

144. I spent a long time in the study of the abstract sciences, and was disheartened by the small number of

fellowstudents in them. When I commenced the study of man, I saw that these abstract sciences are not

suited to man and that I was wandering farther from my own state in examining them than others in not

knowing them. I pardoned their little knowledge; but I thought at least to find many companions in the study

of man and that it was the true study which is suited to him. I have been deceived; still fewer study it than

geometry. It is only from the want of knowing how to study this that we seek the other studies. But is it not

that even here is not the knowledge which man should have and that for the purpose of happiness it is better

145. One thought alone occupies us; we cannot think of two things at the same time. This is lucky for us

146. Man is obviously made to think. It is his whole dignity and his whole merit; and his whole duty is to

think as he ought. Now, the order of thought is to begin with self, and with its Author and its end.

Now, of what does the world think? Never of this, but of dancing, playing the lute, singing, making verses,

running at the ring, etc., fighting, making oneself king, without thinking what it is to be a king and what to be

147. We do not content ourselves with the life we have in ourselves and in our own being; we desire to live

an imaginary life in the mind of others, and for this purpose we endeavour to shine. We labour unceasingly to

adorn and preserve this imaginary existence and neglect the real. And if we possess calmness, or generosity,

or truthfulness, we are eager to make it known, so as to attach these virtues to that imaginary existence. We

would rather separate them from ourselves to join them to it; and we would willingly be cowards in order to

acquire the reputation of being brave. A great proof of the nothingness of our being, not to be satisfied with

the one without the other, and to renounce the one for the other! For he would be infamous who would not

148. We are so presumptuous that we would wish to be known by all the world, even by people who shall

come after, when we shall be no more; and we are so vain that the esteem of five or six neighbours delights

149. We do not trouble ourselves about being esteemed in the towns through which we pass. But if we are to

remain a little while there, we are so concerned. How long is necessary? A time commensurate with our vain

150. Vanity is so anchored in the heart of man that a soldier, a soldier's servant, a cook, a porter brags and

wishes to have his admirers. Even philosophers wish for them. Those who write against it want to have the

glory of having written well; and those who read it desire the glory of having read it. I who write this have

151. Glory.Admiration spoils all from infancy. Ah! How well said! Ah! How well done! How

The children of PortRoyal, who do not receive this stimulus of envy and glory, fall into carelessness.

152. Pride.Curiosity is only vanity. Most frequently we wish to know but to talk. Otherwise we would not

take a sea voyage in order never to talk of it, and for the sole pleasure of seeing without hope of ever

153. Of the desire of being esteemed by those with whom we are.Pride takes such natural possession of us

in the midst of our woes, errors, etc. We even lose our life with joy, provided people talk of it.

155. A true friend is so great an advantage, even for the greatest lords, in order that he may speak well of

them and back them in their absence, that they should do all to have one. But they should choose well; for, if

they spend all their efforts in the interests of fools, it will be of no use, however well these may speak of

them; and these will not even speak well of them if they find themselves on the weakest side, for they have

156. Ferox gens, nullam esse vitam sine armis rati.20 They prefer death to peace; others prefer death to

Every opinion may be held preferable to life, the love of which is so strong and so natural.

157. Contradiction: contempt for our existence, to die for nothing, hatred of our existence.

158. Pursuits.The charm of fame is so great that we like every object to which it is attached, even death.

159. Noble deeds are most estimable when hidden. When I see some of these in history, they please me

greatly. But after all they have not been quite hidden, since they have been known; and though people have

done what they could to hide them, the little publication of them spoils all, for what was best in them was the

160. Sneezing absorbs all the functions of the soul, as well as work does; but we do not draw therefrom the

same conclusions against the greatness of man, because it is against his will. And although we bring it on

ourselves, it is nevertheless against our will that we sneeze. It is not in view of the act itself; it is for another

end. And thus it is not a proof of the weakness of man and of his slavery under that action.

It is not disgraceful for man to yield to pain, and it is disgraceful to yield to pleasure. This is not because pain

comes to us from without, and we ourselves seek pleasure; for it is possible to seek pain, and yield to it

purposely, without this kind of baseness. Whence comes it, then, that reason thinks it honourable to succumb

under stress of pain, and disgraceful to yield to the attack of pleasure? It is because pain does not tempt and

attract us. It is we ourselves who choose it voluntarily, and will it to prevail over us. So that we are masters of

the situation; and in this man yields to himself. But in pleasure it is man who yields to pleasure. Now only

161. Vanity.How wonderful it is that a thing so evident as the vanity of the world is so little known, that it

162. He who will know fully the vanity of man has only to consider the causes and effects of love. The cause

is a je ne sais quoi (Corneille), and the effects are dreadful. This je ne sais quoi, so small an object that we

cannot recognise it, agitates a whole country, princes, armies, the entire world.

Cleopatra's nose: had it been shorter, the whole aspect of the world would have been altered.

164. He who does not see the vanity of the world is himself very vain. Indeed who do not see it but youths

who are absorbed in fame, diversion, and the thought of the future? But take away diversion, and you will see

them dried up with weariness. They feel then their nothingness without knowing it; for it is indeed to be

unhappy to be in insufferable sadness as soon as we are reduced to thinking of self and have no diversion.

165. Thoughts.In omnibus requiem quaesivi.21 If our condition were truly happy, we not need diversion

166. Diversion.Death is easier to bear without thinking of it than is the thought of death without peril.

167. The miseries of human life has established all this: as men have seen this, they have taken up diversion.

168. Diversion.As men are not able to fight against death, misery, ignorance, they have taken it into their

169. Despite these miseries, man wishes to be happy, and only wishes to be happy, and cannot wish not to be

so. But how will he set about it? To be happy he would have to make himself immortal; but, not being able to

170. Diversion.If man were happy, he would be the more so, the less he was diverted, like the Saints and

God. Yes; but is it not to be happy to have a faculty of being amused by diversion? No; for that comes from

elsewhere and from without, and thus is dependent, and therefore subject to be disturbed by a thousand

171. Misery.The only thing which consoles us for our miseries is diversion, and yet this is the greatest of

our miseries. For it is this which principally hinders us from reflecting upon ourselves and which makes us

insensibly ruin ourselves. Without this we should be in a state of weariness, and this weariness would spur us

to seek a more solid means of escaping from it. But diversion amuses us, and leads us unconsciously to death.

172. We do not rest satisfied with the present. We anticipate the future as too slow in coming, as if in order to

hasten its course; or we recall the past, to stop its too rapid flight. So imprudent are we that we wander in the

times which are not ours and do not think of the only one which belongs to us; and so idle are we that we

dream of those times which are no more and thoughtlessly overlook that which alone exists. For the present is

generally painful to us. We conceal it from our sight, because it troubles us; and, if it be delightful to us, we

regret to see it pass away. We try to sustain it by the future and think of arranging matters which are not in

Let each one examine his thoughts, and he will find them all occupied with the past and the future. We

scarcely ever think of the present; and if we think of it, it is only to take light from it to arrange the future.

The present is never our end. The past and the present are our means; the future alone is our end. So we never

live, but we hope to live; and, as we are always preparing to be happy, it is inevitable we should never be so.

173. They say that eclipses foretoken misfortune, because misfortunes are common, so that, as evil happens

so often, they often foretell it; whereas if they said that they predict good fortune, they would often be wrong.

They attribute good fortune only to rare conjunctions of the heavens; so they seldom fail in prediction.

174. Misery.Solomon and Job have best known and best spoken of the misery of man; the former the most

fortunate, and the latter the most unfortunate of men; the former knowing the vanity of pleasures from

175. We know ourselves so little that many think they are about to die when they are well, and many think

they are well when they are near death, unconscious of approaching fever, or of the abscess ready to form

176. Cromwell was about to ravage all Christendom; the royal family was undone, and his own for ever

established, save for a little grain of sand which formed in his ureter. Rome herself was trembling under him;

but this small piece of gravel having formed there, he is dead, his family cast down, all is peaceful, and the

177. Three hosts. Would he who had possessed the friendship of the King of England, the King of Poland,

and the Queen of Sweden, have believed he would lack a refuge and shelter in the world?

179. When Augustus learnt that Herod's own son was amongst the infants under two years of age, whom he

had caused to be slain, he said that it was better to be Herod's pig than his son. Macrobius, Saturnalia, ii. 4.

180. The great and the humble have the same misfortunes, the same griefs, the same passions; but the one is

at the top of the wheel, and the other near the centre, and so less disturbed by the same revolutions.

181. We are so unfortunate that we can only take pleasure in a thing on condition of being annoyed if it turn

out ill, as a thousand things can do, and do every hour. He who should find the secret of rejoicing in the good,

without troubling himself with its contrary evil, would have hit the mark. It is perpetual motion.

182. Those who have always good hope in the midst of misfortunes, and who are delighted with good luck,

are suspected of being very pleased with the ill success of the affair, if they are not equally distressed by bad

luck; and they are overjoyed to find these pretexts of hope, in order to show that they are concerned and to

conceal by the joy which they feign to feel that which they have at seeing the failure of the matter.

183. We run carelessly to the precipice, after we have put something before us to prevent us seeing it.

And then to make people seek Him among the philosophers, sceptics, and dogmatists, who disquiet him who

185. The conduct of God, who disposes all things kindly, is to put religion into the mind by reason, and into

the heart by grace. But to will to put it into the mind and heart by force and threats is not to put religion there,

186. Nisi terrerentur et non docerentur, improba quasi dominatio videretur (St. Augustine, Epistle 48 or

187. Order.Men despise religion; they hate it and fear it is true. To remedy this, we must begin by showing

that religion is not contrary to reason; that it is venerable, to inspire respect for it; then we must make it

Venerable, because it has perfect knowledge of man; lovable because it promises the true good.

188. In every dialogue and discourse, we must be able to say to those who take offence, "Of what do you

189. To begin by pitying unbelievers; they are wretched enough by their condition. We ought only to revile

190. To pity atheists who seek, for are they not unhappy enough? To inveigh against those who make a boast

191. And will this one scoff at the other? Who ought to scoff? And yet, the latter does not scoff at the other,

194. ... Let them at least learn what is the religion they attack, before attacking it. If this religion boasted of

having a clear view of God, and of possessing it open and unveiled, it would be attacking it to say that we see

nothing in the world which shows it with this clearness. But since, on the contrary, it says that men are in

darkness and estranged from God, that He has hidden Himself from their knowledge, that this is in fact the

name which He gives Himself in the Scriptures, Deus absconditus;25 and finally, if it endeavours equally to

establish these two things: that God has set up in the Church visible signs to make Himself known to those

who should seek Him sincerely, and that He has nevertheless so disguised them that He will only be

perceived by those who seek Him with all their heart; what advantage can they obtain, when, in the

negligence with which they make profession of being in search of the truth, they cry out that nothing reveals

it to them; and since that darkness in which they are, and with which they upbraid the Church, establishes

only one of the things which she affirms, without touching the other, and, very far from destroying, proves

In order to attack it, they should have protested that they had made every effort to seek Him everywhere, and

even in that which the Church proposes for their instruction, but without satisfaction. If they talked in this

manner, they would in truth be attacking one of her pretensions. But I hope here to show that no reasonable

person can speak thus, and I venture even to say that no one has ever done so. We know well enough how

those who are of this mind behave. They believe they have made great efforts for their instruction when they

have spent a few hours in reading some book of Scripture and have questioned some priests on the truths of

the faith. After that, they boast of having made vain search in books and among men. But, verily, I will tell

them what I have often said, that this negligence is insufferable. We are not here concerned with the trifling

interests of some stranger, that we should treat it in this fashion; the matter concerns ourselves and our all.

The immortality of the soul is a matter which is of so great consequence to us and which touches us so

profoundly that we must have lost all feeling to be indifferent as to knowing what it is. All our actions and

thoughts must take such different courses, according as there are or are not eternal joys to hope for, that it is

impossible to take one step with sense and judgment unless we regulate our course by our view of this point

Thus our first interest and our first duty is to enlighten ourselves on this subject, whereon depends all our

conduct. Therefore among those who do not believe, I make a vast difference between those who strive with

all their power to inform themselves and those who live without troubling or thinking about it.

I can have only compassion for those who sincerely bewail their doubt, who regard it as the greatest of

misfortunes, and who, sparing no effort to escape it, make of this inquiry their principal and most serious

But as for those who pass their life without thinking of this ultimate end of life, and who, for this sole reason

that they do not find within themselves the lights which convince them of it, neglect to seek them elsewhere,

and to examine thoroughly whether this opinion is one of those which people receive with credulous

simplicity, or one of those which, although obscure in themselves, have nevertheless a solid and immovable

This carelessness in a matter which concerns themselves, their eternity, their all, moves me more to anger

than pity; it astonishes and shocks me; it is to me monstrous. I do not say this out of the pious zeal of a

spiritual devotion. I expect, on the contrary, that we ought to have this feeling from principles of human

interest and selflove; for this we need only see what the least enlightened persons see.

We do not require great education of the mind to understand that here is no real and lasting satisfaction; that

our pleasures are only vanity; that our evils are infinite; and, lastly, that death, which threatens us every

moment, must infallibly place us within a few years under the dreadful necessity of being for ever either

There is nothing more real than this, nothing more terrible. Be we as heroic as we like, that is the end which

awaits the world. Let us reflect on this and then say whether it is not beyond doubt that there is no good in

this life but in the hope of another; that we are happy only in proportion as we draw near it; and that, as there

are no more woes for those who have complete assurance of eternity, so there is no more happiness for those

Surely then it is a great evil thus to be in doubt, but it is at least an indispensable duty to seek when we are in

such doubt; and thus the doubter who does not seek is altogether completely unhappy and completely wrong.

And if besides this he is easy and content, professes to be so, and indeed boasts of it; if it is this state itself

which is the subject of his joy and vanity, I have no words to describe so silly a creature.

How can people hold these opinions? What joy can we find in the expectation of nothing but hopeless

misery? What reason for boasting that we are in impenetrable darkness? And how can it happen that the

"I know not who put me into the world, nor what the world is, nor what I myself am. I am in terrible

ignorance of everything. I know not what my body is, nor my senses, nor my soul, not even that part of me

which thinks what I say, which reflects on all and on itself, and knows itself no more than the rest. I see those

frightful spaces of the universe which surround me, and I find myself tied to one corner of this vast expanse,

without knowing why I am put in this place rather than in another, nor why the short time which is given me

to live is assigned to me at this point rather than at another of the whole eternity which was before me or

which shall come after me. I see nothing but infinites on all sides, which surround me as an atom and as a

shadow which endures only for an instant and returns no more. All I know is that I must soon die, but what I

"As I know not whence I come, so I know not whither I go. I know only that, in leaving this world, I fall for

ever either into annihilation or into the hands of an angry God, without knowing to which of these two states

I shall be for ever assigned. Such is my state, full of weakness and uncertainty. And from all this I conclude

that I ought to spend all the days of my life without caring to inquire into what must happen to me. Perhaps I

might find some solution to my doubts, but I will not take the trouble, nor take a step to seek it; and after

treating with scorn those who are concerned with this care, I will go without foresight and without fear to try

the great event, and let myself be led carelessly to death, uncertain of the eternity of my future state."

Who would desire to have for a friend a man who talks in this fashion? Who would choose him out from

others to tell him of his affairs? Who would have recourse to him in affliction? And indeed to what use in life

In truth, it is the glory of religion to have for enemies men so unreasonable; and their opposition to it is so

little dangerous that it serves, on the contrary, to establish its truths. For the Christian faith goes mainly to

establish these two facts: the corruption of nature, and redemption by Jesus Christ. Now I contend that, if

these men do not serve to prove the truth of the redemption by the holiness of their behaviour, they at least

Nothing is so important to man as his own state, nothing is so formidable to him as eternity; and thus it is not

natural that there should be men indifferent to the loss of their existence, and to the perils of everlasting

suffering. They are quite different with regard to all other things. They are afraid of mere trifles; they foresee

them; they feel them. And this same man who spends so many days and nights in rage and despair for the loss

of office, or for some imaginary insult to his honour, is the very one who knows without anxiety and without

emotion that he will lose all by death. It is a monstrous thing to see in the same heart and at the same time

this sensibility to trifles and this strange insensibility to the greatest objects. It is an incomprehensible

enchantment, and a supernatural slumber, which indicates as its cause an allpowerful force.

There must be a strange confusion in the nature of man, that he should boast of being in that state in which it

seems incredible that a single individual should be. However, experience has shown me so great a number of

such persons that the fact would be surprising, if we did not know that the greater part of those who trouble

themselves about the matter are disingenuous and not, in fact, what they say. They are people who have heard

it said that it is the fashion to be thus daring. It is what they call "shaking off the yoke," and they try to imitate

this. But it would not be difficult to make them understand how greatly they deceive themselves in thus

seeking esteem. This is not the way to gain it, even I say among those men of the world who take a healthy

view of things and who know that the only way to succeed in this life is to make ourselves appear

honourable, faithful, judicious, and capable of useful service to a friend; because naturally men love only

what may be useful to them. Now, what do we gain by hearing it said of a man that he has now thrown off the

yoke, that he does not believe there is a God who watches our actions, that he considers himself the sole

master of his conduct, and that he thinks he is accountable for it only to himself.? Does he think that he has

thus brought us to have henceforth complete confidence in him and to look to him for consolation, advice,

and help in every need of life? Do they profess to have delighted us by telling us that they hold our soul to be

only a little wind and smoke, especially by telling us this in a haughty and selfsatisfied tone of voice? Is this

a thing to say gaily? Is it not, on the contrary, a thing to say sadly, as the saddest thing in the world?

If they thought of it seriously, they would see that this is so bad a mistake, so contrary to good sense, so

opposed to decency, and so removed in every respect from that good breeding which they seek, that they

would be more likely to correct than to pervert those who had an inclination to follow them. And, indeed,

make them give an account of their opinions, and of the reasons which they have for doubting religion, and

they will say to you things so feeble and so petty, that they persuade you of the contrary. The following is

what a person one day said to such a one very appositely: "If you continue to talk in this manner, you will

really make me religious." And he was right, for who would not have a horror of holding opinions in which

Thus those who only feign these opinions would be very unhappy, if they restrained their natural feelings in

order to make themselves the most conceited of men. If, at the bottom of their heart, they are troubled at not

having more light, let them not disguise the fact; this avowal will not be shameful. The only shame is to have

none. Nothing reveals more an extreme weakness of mind than not to know the misery of a godless man.

Nothing is more indicative of a bad disposition of heart than not to desire the truth of eternal promises.

Nothing is more dastardly than to act with bravado before God. Let them then leave these impieties to those

who are sufficiently illbred to be really capable of them. Let them at least be honest men, if they cannot be

Christians. Finally, let them recognise that there are two kinds of people one can call reasonable; those who

serve God with all their heart because they know Him, and those who seek Him with all their heart because

But as for those who live without knowing Him and without seeking Him, they judge themselves so little

worthy of their own care, that they are not worthy of the care of others; and it needs all the charity of the

religion which they despise, not to despise them even to the point of leaving them to their folly. But because

this religion obliges us always to regard them, so long as they are in this life, as capable of the grace which

can enlighten them, and to believe that they may, in a little time, be more replenished with faith than we are,

and that, on the other hand, we may fall into the blindness wherein they are, we must do for them what we

would they should do for us if we were in their place, and call upon them to have pity upon themselves, and

to take at least some steps in the endeavour to find light. Let them give to reading this some of the hours

which they otherwise employ so uselessly; whatever aversion they may bring to the task, they will perhaps

gain something, and at least will not lose much. But as for those who bring to the task perfect sincerity and a

real desire to meet with truth, those I hope will be satisfied and convinced of the proofs of a religion so

divine, which I have here collected, and in which I have followed somewhat after this order...

195. Before entering into the proofs of the Christian religion, I find it necessary to point out the sinfulness of

those men who live in indifference to the search for truth in a matter which is so important to them, and

Of all their errors, this doubtless is the one which most convicts them of foolishness and blindness, and in

which it is easiest to confound them by the first glimmerings of common sense and by natural feelings.

For it is not to be doubted that the duration of this life is but a moment; that the state of death is eternal,

whatever may be its nature; and that thus all our actions and thoughts must take such different directions,

according to the state of that eternity, that it is impossible to take one step with sense and judgement, unless

we regulate our course by the truth of that point which ought to be our ultimate end.

There is nothing clearer than this; and thus, according to the principles of reason, the conduct of men is

On this point, therefore, we condemn those who live without thought of the ultimate end of life, who let

themselves be guided by their own inclinations and their own pleasures without reflection and without

concern, and, as if they could annihilate eternity by turning away their thought from it, think only of making

Yet this eternity exists, and death, which must open into it and threatens them every hour, must in a little time

infallibly put them under the dreadful necessity of being either annihilated or unhappy for ever, without

This is a doubt of terrible consequence. They are in peril of eternal woe and thereupon, as if the matter were

not worth the trouble, they neglect to inquire whether this is one of those opinions which people receive with

too credulous a facility, or one of those which, obscure in themselves, have a very firm, though hidden,

foundation. Thus they know not whether there be truth or falsity in the matter, nor whether there be strength

or weakness in the proofs. They have them before their eyes; they refuse to look at them; and in that

ignorance they choose all that is necessary to fall into this misfortune if it exists, to await death to make trial

of it, yet to be very content in this state, to make profession of it, and indeed to boast of it. Can we think

seriously of the importance of this subject without being horrified at conduct so extravagant?

This resting in ignorance is a monstrous thing, and they who pass their life in it must be made to feel its

extravagance and stupidity, by having it shown to them, so that they may be confounded by the sight of their

folly. For this is how men reason, when they choose to live in such ignorance of what they are and without

197. To be insensible to the extent of despising interesting things, and to become insensible to the point

198. The sensibility of man to trifles, and his insensibility to great things, indicates a strange inversion.

199. Let us imagine a number of men in chains and all condemned to death, where some are killed each day

in the sight of the others, and those who remain see their own fate in that of their fellows and wait their turn,

looking at each other sorrowfully and without hope. It is an image of the condition of men.

200. A man in a dungeon, ignorant whether his sentence be pronounced and having only one hour to learn it,

but this hour enough, if he knew that it is pronounced, to obtain its repeal, would act unnaturally in spending

that hour, not in ascertaining his sentence, but in playing piquet. So it is against nature that man, etc. It is

Thus not only the zeal of those who seek Him proves God, but also the blindness of those who seek Him not.

201. All the objections of this one and that one only go against themselves, and not against religion. All that

202. From those who are in despair at being without faith, we see that God does not enlighten them; but as to

203. Fascinatio nugacitatis.[26] That passion may not harm us, let us act as if we had only eight hours to

204. If we ought to devote eight hours of life, we ought to devote a hundred years.

205. When I consider the short duration of my life, swallowed up in the eternity before and after, the little

space which I fill and even can see, engulfed in the infinite immensity of spaces of which I am ignorant and

which know me not, I am frightened and am astonished at being here rather than there; for there is no reason

why here rather than there, why now rather than then. Who has put me here? By whose order and direction

have this place and time been allotted to me? Memoria hospitis unius diei praetereuntis.[27]

208. Why is my knowledge limited? Why my stature? Why my life to one hundred years rather than to a

thousand? What reason has nature had for giving me such, and for choosing this number rather than another

in the infinity of those from which there is no more reason to choose one than another, trying nothing else?

209. Art thou less a slave by being loved and favoured by thy master? Thou art indeed well off, slave. Thy

210. The last act is tragic, however happy all the rest of the play is; at the last a little earth is thrown upon our

211. We are fools to depend upon the society of our fellowmen. Wretched as we are, powerless as we are,

they will not aid us; we shall die alone. We should therefore act as if we were alone, and in that case should

we build fine houses, etc. We should seek the truth without hesitation; and, if we refuse it, we show that we

212. Instability.It is a horrible thing to feel all that we possess slipping away.

213. Between us and heaven or hell there is only life, which is the frailest thing in the world.

214. Injustice.That presumption should be joined to meanness is extreme injustice.

217. An heir finds the titledeeds of his house. Will he say, "Perhaps they are forged" and neglect to examine

218. Dungeon.I approve of not examining the opinion of Copernicus; but this...! It concerns all our life to

219. It is certain that the mortality or immortality of the soul must make an entire difference to morality. And

yet philosophers have constructed their ethics independently of this: they discuss to pass an hour.

220. The fallacy of philosophers who have not discussed the immortality of the soul. The fallacy of their

221. Atheists ought to say what is perfectly evident; now it is not perfectly evident that the soul is material.

222. Atheists.What reason have they for saying that we cannot rise from the dead? What is more difficult,

to be born or to rise again; that what has never been should be, or that what has been should be again? Is it

more difficult to come into existence than to return to it? Habit makes the one appear easy to us; want of habit

Why cannot a virgin bear a child? Does a hen not lay eggs without a cock? What distinguishes these

outwardly from others? And who has told us that the hen may not form the germ as well as the cock?

223. What have they to say against the resurrection, and against the childbearing of the Virgin? Which is the

more difficult, to produce a man or an animal, or to reproduce it? And if they had never seen any species of

animals, could they have conjectured whether they were produced without connection with each other?

224. How I hate these follies of not believing in the Eucharist, etc.! If the Gospel be true, if Jesus Christ be

226. Infidels, who profess to follow reason, ought to be exceedingly strong in reason. What say they then?

"Do we not see," say they, "that the brutes live and die like men, and Turks like Christians? They have their

ceremonies, their prophets, their doctors, their saints, their monks, like us," etc. (Is this contrary to Scripture?

If you care but little to know the truth, here is enough of it to leave you in repose. But if you desire with all

your heart to know it, it is not enough; look at it in detail. This would be sufficient for a question in

philosophy; but not here, where it concerns your all. And yet, after a trifling reflection of this kind, we go to

amuse ourselves, etc. Let us inquire of this same religion whether it does not give a reason for this obscurity;

227. Order by dialogues.What ought I to do? I see only darkness everywhere. Shall I believe I am nothing?

229. This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature

presents to me nothing which is not matter of doubt and concern. If I saw nothing there which revealed a

Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain

peacefully in faith. But, seeing too much to deny and too little to be sure, I am in a state to be pitied;

wherefore I have a hundred times wished that if a God maintains Nature, she should testify to Him

unequivocally, and that, if the signs she gives are deceptive, she should suppress them altogether; that she

should say everything or nothing, that I might see which cause I ought to follow. Whereas in my present

state, ignorant of what I am or of what I ought to do, I know neither my condition nor my duty. My heart

inclines wholly to know where is the true good, in order to follow it; nothing would be too dear to me for

I envy those whom I see living in the faith with such carelessness and who make such a bad use of a gift of

230. It is incomprehensible that God should exist, and it is incomprehensible that He should not exist; that the

soul should be joined to the body, and that we should have no soul; that the world should be created, and that

it should not be created, etc.; that original sin should be, and that it should not be.

231. Do you believe it to be impossible that God is infinite, without parts? Yes. I wish therefore to show you

an infinite and indivisible thing. It is a point moving everywhere with an infinite velocity; for it is one in all

Let this effect of nature, which previously seemed to you impossible, make you know that there may be

others of which you are still ignorant. Do not draw this conclusion from your experiment, that there remains

nothing for you to know; but rather that there remains an infinity for you to know.

232. Infinite movement, the point which fills everything, the moment of rest; infinite without quantity,

233. Infinitenothing.Our soul is cast into a body, where it finds number, dimension. Thereupon it

Unity joined to infinity adds nothing to it, no more than one foot to an infinite measure. The finite is

annihilated in the presence of the infinite, and becomes a pure nothing. So our spirit before God, so our

justice before divine justice. There is not so great a disproportion between our justice and that of God as

The justice of God must be vast like His compassion. Now justice to the outcast is less vast and ought less to

We know that there is an infinite, and are ignorant of its nature. As we know it to be false that numbers are

finite, it is therefore true that there is an infinity in number. But we do not know what it is. It is false that it is

even, it is false that it is odd; for the addition of a unit can make no change in its nature. Yet it is a number,

and every number is odd or even (this is certainly true of every finite number). So we may well know that

there is a God without knowing what He is. Is there not one substantial truth, seeing there are so many things

We know then the existence and nature of the finite, because we also are finite and have extension. We know

the existence of the infinite and are ignorant of its nature, because it has extension like us, but not limits like

us. But we know neither the existence nor the nature of God, because He has neither extension nor limits.

But by faith we know His existence; in glory we shall know His nature. Now, I have already shown that we

If there is a God, He is infinitely incomprehensible, since, having neither parts nor limits, He has no affinity

to us. We are then incapable of knowing either what He is or if He is. This being so, who will dare to

Who then will blame Christians for not being able to give a reason for their belief, since they profess a

religion for which they cannot give a reason? They declare, in expounding it to the world, that it is a

foolishness, stultitiam;28 and then you complain that they do not prove it! If they proved it, they would not

keep their word; it is in lacking proofs that they are not lacking in sense. "Yes, but although this excuses

those who offer it as such and takes away from them the blame of putting it forward without reason, it does

not excuse those who receive it." Let us then examine this point, and say, "God is, or He is not." But to which

side shall we incline? Reason can decide nothing here. There is an infinite chaos which separated us. A game

is being played at the extremity of this infinite distance where heads or tails will turn up. What will you

wager? According to reason, you can do neither the one thing nor the other; according to reason, you can

Do not, then, reprove for error those who have made a choice; for you know nothing about it. "No, but I

blame them for having made, not this choice, but a choice; for again both he who chooses heads and he who

chooses tails are equally at fault, they are both in the wrong. The true course is not to wager at all."

Yes; but you must wager. It is not optional. You are embarked. Which will you choose then? Let us see.

Since you must choose, let us see which interests you least. You have two things to lose, the true and the

good; and two things to stake, your reason and your will, your knowledge and your happiness; and your

nature has two things to shun, error and misery. Your reason is no more shocked in choosing one rather than

the other, since you must of necessity choose. This is one point settled. But your happiness? Let us weigh the

gain and the loss in wagering that God is. Let us estimate these two chances. If you gain, you gain all; if you

lose, you lose nothing. Wager, then, without hesitation that He is. "That is very fine. Yes, I must wager; but I

may perhaps wager too much." Let us see. Since there is an equal risk of gain and of loss, if you had only to

gain two lives, instead of one, you might still wager. But if there were three lives to gain, you would have to

play (since you are under the necessity of playing), and you would be imprudent, when you are forced to

play, not to chance your life to gain three at a game where there is an equal risk of loss and gain. But there is

an eternity of life and happiness. And this being so, if there were an infinity of chances, of which one only

would be for you, you would still be right in wagering one to win two, and you would act stupidly, being

obliged to play, by refusing to stake one life against three at a game in which out of an infinity of chances

there is one for you, if there were an infinity of an infinitely happy life to gain. But there is here an infinity of

an infinitely happy life to gain, a chance of gain against a finite number of chances of loss, and what you

stake is finite. It is all divided; whereever the infinite is and there is not an infinity of chances of loss against

that of gain, there is no time to hesitate, you must give all. And thus, when one is forced to play, he must

renounce reason to preserve his life, rather than risk it for infinite gain, as likely to happen as the loss of

For it is no use to say it is uncertain if we will gain, and it is certain that we risk, and that the infinite distance

between the certainly of what is staked and the uncertainty of what will be gained, equals the finite good

which is certainly staked against the uncertain infinite. It is not so, as every player stakes a certainty to gain

an uncertainty, and yet he stakes a finite certainty to gain a finite uncertainty, without transgressing against

reason. There is not an infinite distance between the certainty staked and the uncertainty of the gain; that is

untrue. In truth, there is an infinity between the certainty of gain and the certainty of loss. But the uncertainty

of the gain is proportioned to the certainty of the stake according to the proportion of the chances of gain and

loss. Hence it comes that, if there are as many risks on one side as on the other, the course is to play even; and

then the certainty of the stake is equal to the uncertainty of the gain, so far is it from fact that there is an

infinite distance between them. And so our proposition is of infinite force, when there is the finite to stake in

a game where there are equal risks of gain and of loss, and the infinite to gain. This is demonstrable; and if

"I confess it, I admit it. But, still, is there no means of seeing the faces of the cards?" Yes, Scripture and the

rest, etc. "Yes, but I have my hands tied and my mouth closed; I am forced to wager, and am not free. I am

not released, and am so made that I cannot believe. What, then, would you have me do?"

True. But at least learn your inability to believe, since reason brings you to this, and yet you cannot believe.

Endeavour, then, to convince yourself, not by increase of proofs of God, but by the abatement of your

passions. You would like to attain faith and do not know the way; you would like to cure yourself of unbelief

and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their

possessions. These are people who know the way which you would follow, and who are cured of an ill of

which you would be cured. Follow the way by which they began; by acting as if they believed, taking the

holy water, having masses said, etc. Even this will naturally make you believe, and deaden your acuteness.

But to show you that this leads you there, it is this which will lessen the passions, which are your

The end of this discourse.Now, what harm will befall you in taking this side? You will be faithful, humble,

grateful, generous, a sincere friend, truthful. Certainly you will not have those poisonous pleasures, glory and

luxury; but will you not have others? I will tell you that you will thereby gain in this life, and that, at each

step you take on this road, you will see so great certainty of gain, so much nothingness in what you risk, that

you will at last recognise that you have wagered for something certain and infinite, for which you have given

If this discourse pleases you and seems impressive, know that it is made by a man who has knelt, both before

and after it, in prayer to that Being, infinite and without parts, before whom he lays all he has, for you also to

lay before Him all you have for your own good and for His glory, that so strength may be given to lowliness.

234. If we must not act save on a certainty, we ought not to act on religion, for it is not certain. But how many

things we do on an uncertainty, sea voyages, battles! I say then we must do nothing at all, for nothing is

certain, and that there is more certainty in religion than there is as to whether we may see tomorrow; for it is

not certain that we may see tomorrow, and it is certainly possible that we may not, see it. We cannot say as

much about religion. It is not certain that it is; but who will venture to say that it is certainly possible that it is

not? Now when we work for tomorrow, and so on an uncertainty, we act reasonably; for we ought to work

for an uncertainty according to the doctrine of chance which was demonstrated above.

Saint Augustine has seen that we work for an uncertainty, on sea, in battle, etc. But he has not seen the

doctrine of chance which proves that we should do so. Montaigne has seen that we are shocked at a fool, and

All these persons have seen the effects, but they have not seen the causes. They are, in comparison with those

who have discovered the causes, as those who have only eyes are in comparison with those who have

intellect. For the effects are perceptible by sense, and the causes are visible only to the intellect. And although

these effects are seen by the mind, this mind is, in comparison with the mind which sees the causes, as the

236. According to the doctrine of chance, you ought to put yourself to the trouble of searching for the truth;

for if you die without worshipping the True Cause, you are lost. "But," say you, "if He had wished me to

worship Him, He would have left me signs of His will." He has done so; but you neglect them. Seek them,

237. Chances.We must live differently in the world, according to these different assumptions: (1) that we

could always remain in it; (2) that it is certain that we shall not remain here long, and uncertain if we shall

238. What do you then promise me, in addition to certain troubles, but ten years of selflove (for ten years is

239. Objection.Those who hope for salvation are so far happy; but they have as a counterpoise the fear of

Reply.Who has most reason to fear hell: he who is in ignorance whether there is a hell, and who is certain

of damnation if there is; or he who certainly believes there is a hell and hopes to be saved if there is?

240. "I would soon have renounced pleasure," say they, "had I faith." For my part I tell you, "You would soon

have faith, if you renounced pleasure." Now, it is for you to begin. If I could, I would give you faith. I cannot

do so, nor therefore test the truth of what you say. But you can well renounce pleasure and test whether what

241. Order.I would have far more fear of being mistaken, and of finding that the Christian religion was

242. Preface to the second part.To speak of those who have treated of this matter.

I admire the boldness with which these persons undertake to speak of God. In addressing their argument to

infidels, their first chapter is to prove Divinity from the works of nature. I should not be astonished at their

enterprise, if they were addressing their argument to the faithful; for it is certain that those who have the

living faith in their hearts see at once that all existence 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 purpose to rekindle it, persons

destitute of faith and grace, who, seeking with all their light whatever they see in nature that can bring them

to this knowledge, find only obscurity and darkness; to tell them that they have only to look at the smallest

things which surround them, and they will see God openly, to give them, as a complete proof of this great and

important matter, the course of the moon and planets, and to claim to have concluded the proof with such an

argument, is to give them ground for believing that the proofs of our religion are very weak. And I see by

It is not after this manner that Scripture speaks, which has a better knowledge of the things that are of God. It

says, on the contrary, that God is a hidden God, and that, since the corruption of nature, He has left men in a

darkness from which they can escape only through Jesus Christ, without whom all communion with God is

This is what Scripture points out to us, when it says in so many places that those who seek God find Him. It

is not of that light, "like the noonday sun," that this is said. We do not say that those who seek the noonday

sun, or water in the sea, shall find them; and hence the evidence of God must not be of this nature. So it tells

243. It is an astounding fact that no canonical writer has ever made use of nature to prove God. They all strive

to make us believe in Him. David, Solomon, etc., have never said, "There is no void, therefore there is a

God." They must have had more knowledge than the most learned people who came after them, and who

244. "Why! Do you not say yourself that the heavens and birds prove God?" No. "And does your religion not

say so"? No. For although it is true in a sense for some souls to whom God gives this light, yet it is false with

245. There are three sources of belief: reason, custom, inspiration. The Christian religion, which alone has

reason, does not acknowledge as her true children those who believe without inspiration. It is not that she

excludes reason and custom. On the contrary, the mind must be opened to proofs, must be confirmed by

custom and offer itself in humbleness to inspirations, which alone can produce a true and saving effect. Ne

246. Order.After the letter That we ought to seek God, to write the letter On removing obstacles, which is

247. Order.A letter of exhortation to a friend to induce him to seek. And he will reply, "But what is the use

of seeking? Nothing is seen." Then to reply to him, "Do not despair." And he will answer that he would be

glad to find some light, but that, according to this very religion, if he believed in it, it will be of no use to him,

248. A letter which indicates the use of proofs by the machine.Faith is different from proof; the one is

human, the other is a gift of God. Justus ex fide vivit.33 It is this faith that God Himself puts into the heart, of

which the proof is often the instrument, fides ex auditu;34 but this faith is in the heart, and makes us not say

249. It is superstition to put one's hope in formalities; but it is pride to be unwilling to submit to them.

250. The external must be joined to the internal to obtain anything from God, that is to say, we must kneel,

pray with the lips, etc., in order that proud man, who would not submit himself to God, may be now subject

to the creature. To expect help from these externals is superstition; to refuse to join them to the internal is

251. Other religions, as the pagan, are more popular, for they consist in externals. But they are not for

educated people. A purely intellectual religion would be more suited to the learned, but it would be of no use

to the common people. The Christian religion alone is adapted to all, being composed of externals and

internals. It raises the common people to the internal, and humbles the proud to the external; it is not perfect

without the two, for the people must understand the spirit of the letter, and the learned must submit their spirit

252. For we must not misunderstand ourselves; we are as much automatic as intellectual; and hence it comes

that the instrument by which conviction is attained is not demonstrated alone. How few things are

demonstrated! Proofs only convince the mind. Custom is the source of our strongest and most believed

proofs. It bends the automaton, which persuades the mind without its thinking about the matter. Who has

demonstrated that there will be a tomorrow and that we shall die? And what is more believed? It is, then,

custom which persuades us of it; it is custom that makes so many men Christians; custom that makes them

Turks, heathens, artisans, soldiers, etc. (Faith in baptism is more received among Christians than among

Turks.) Finally, we must have recourse to it when once the mind has seen where the truth is, in order to

quench our thirst, and steep ourselves in that belief, which escapes us at every hour; for always to have proofs

ready is too much trouble. We must get an easier belief, which is that of custom, which, without violence,

without art, without argument, makes us believe things and inclines all our powers to this belief, so that our

soul falls naturally into it. It is not enough to believe only by force of conviction, when the automaton is

inclined to believe the contrary. Both our parts must be made to believe, the mind by reasons which it is

sufficient to have seen once in a lifetime, and the automaton by custom, and by not allowing it to incline to

The reason acts slowly, with so many examinations and on so many principles, which must be always

present, that at every hour it falls asleep, or wanders, through want of having all its principles present. Feeling

does not act thus; it acts in a moment, and is always ready to act. We must then put our faith in feeling;

254. It is not a rare thing to have to reprove the world for too much docility. It is a natural vice like credulity,

The heretics reproach us for this superstitious submission. This is to do what they reproach us for...

256. I say there are few true Christians, even as regards faith. There are many who believe but from

superstition. There are many who do not believe solely from wickedness. Few are between the two.

In this I do not include those who are of truly pious character, nor all those who believe from a feeling in their

257. There are only three kinds of persons; those who serve God, having found Him; others who are occupied

in seeking Him, not having found Him; while the remainder live without seeking Him and without having

found Him. The first are reasonable and happy, the last are foolish and unhappy; those between are unhappy

259. Ordinary people have the power of not thinking of that about which they do not wish to think. "Do not

meditate on the passages about the Messiah, said the Jew to his son. Thus our people often act. Thus are false

But there are some who have not the power of thus preventing thought, and who think so much the more as

they are forbidden. These undo false religions and even the true one, if they do not find solid arguments.

260. They hide themselves in the press and call numbers to their rescue. Tumult.

Authority.So far from making it a rule to believe a thing because you have heard it, you ought to believe

nothing without putting yourself into the position as if you had never heard it.

It is your own assent to yourself, and the constant voice of your own reason, and not of others, that should

Belief is so important! A hundred contradictions might be true. If antiquity were the rule of belief, men of

ancient time would then be without rule. If general consent, if men had perished?

Lift the curtain. You try in vain; if you must either believe, or deny, or doubt. Shall we then have no rule? We

To deny, to believe, and to doubt well, are to a man what the race is to a horse.

261. Those who do not love the truth take as a pretext that it is disputed, and that a multitude deny it. And so

their error arises only from this, that they do not love either truth or charity. Thus they are without excuse.

262. Superstition and lust. Scruples, evil desires. Evil fear; fear, not such as comes from a belief in God, but

such as comes from a doubt whether He exists or not. True fear comes from faith; false fear comes from

doubt. True fear is joined to hope, because it is born of faith, and because men hope in the God in whom they

believe. False fear is joined to despair, because men fear the God in whom they have no belief. The former

263. "A miracle," says one, "would strengthen my faith." He says so when he does not see one. Reasons, seen

from afar, appear to limit our view; but when they are reached, we begin to see beyond. Nothing stops the

nimbleness of our mind. There is no rule, say we, which has not some exceptions, no truth so general which

has not some aspect in which it fails. It is sufficient that it be not absolutely universal to give us a pretext for

applying the exceptions to the present subject and for saying, "This is not always true; there are therefore

cases where it is not so." It only remains to show that this is one of them; and that is why we are very

264. We do not weary of eating and sleeping every day, for hunger and sleepiness recur. Without that we

should weary of them. So, without the hunger for spiritual things, we weary of them. Hunger after

265. Faith indeed tells what the senses do not tell, but not the contrary of what they see. It is above them and

266. How many stars have telescopes revealed to us which did not exist for our philosophers of old! We

freely attack Holy Scripture on the great number of stars, saying, "There are only one thousand and

twentyeight, we know it." There is grass on the earth, we see itfrom the moon we would not see itand

on the grass are leaves, and in these leaves are small animals; but after that no more. O presumptuous man!

The compounds are composed of elements, and the elements not. O presumptuous man! Here is a fine

reflection. We must not say that there is anything which we do not see. We must then talk like others, but not

267. The last proceeding of reason is to recognise that there is an infinity of things which are beyond it. It is

but feeble if it does not see so far as to know this. But if natural things are beyond it, what will be said of

268. Submission.We must know where to doubt, where to feel certain, where to submit. He who does not

do so understands not the force of reason. There are some who offend against these three rules, either by

affirming everything as demonstrative, from want of knowing what demonstration is; or by doubting

everything, from want of knowing where to submit; or by submitting in everything, from want of knowing

270. Saint Augustine.Reason would never submit, if it did not judge that there are some occasions on

which it ought to submit. It is then right for it to submit, when it judges that it ought to submit.

273. If we submit everything to reason, our religion will have no mysterious and supernatural element. If we

But fancy is like, though contrary to, feeling, so that we cannot distinguish between these contraries. One

person says that my feeling is fancy, another that his fancy is feeling. We should have a rule. Reason offers

275. Men often take their imagination for their heart; and they believe they are converted as soon as they

276. M. de Roannez said: "Reasons come to me afterwards, but at first a thing pleases or shocks me without

my knowing the reason, and yet it shocks me for that reason which I only discover afterwards." But I believe,

not that it shocked him for the reasons which were found afterwards, but that these reasons were only found

277. The heart has its reasons, which reason does not know. We feel it in a thousand things. I say that the

heart naturally loves the Universal Being, and also itself naturally, according as it gives itself to them; and it

hardens itself against one or the other at its will. You have rejected the one and kept the other. Is it by reason

278. It is the heart which experiences God, and not the reason. This, then, is faith: God felt by the heart, not

Faith is a gift of God; do not believe that we said it was a gift of reasoning. Other religions do not say this of

their faith. They only give reasoning in order to arrive at it, and yet it does not bring them to it.

279. Faith is a gift of God; do not believe that we said it was a gift of reasoning. Other religions do not say

this of their faith. They only gave reasoning in order to arrive at it, and yet it does not bring them to it.

282. We know truth, not only by the reason, but also by the heart, and it is in this last way that we know first

principles; and reason, which has no part in it, tries in vain to impugn them. The sceptics, who have only this

for their object, labour to no purpose. We know that we do not dream, and, however impossible it is for us to

prove it by reason, this inability demonstrates only the weakness of our reason, but not, as they affirm, the

uncertainty of all our knowledge. For the knowledge of first principles, as space, time, motion, number, is as

sure as any of those which we get from reasoning. And reason must trust these intuitions of the heart, and

must base them on every argument. (We have intuitive knowledge of the tridimensional nature of space and

of the infinity of number, and reason then shows that there are no two square numbers one of which is double

of the other. Principles are intuited, propositions are inferred, all with certainty, though in different ways.)

And it is as useless and absurd for reason to demand from the heart proofs of her first principles, before

admitting them, as it would be for the heart to demand from reason an intuition of all demonstrated

This inability ought, then, to serve only to humble reason, which would judge all, but not to impugn our

certainty, as if only reason were capable of instructing us. Would to God, on the contrary, that we had never

need of it, and that we knew everything by instinct and intuition! But nature has refused us this boon. On the

contrary, she has given us but very little knowledge of this kind; and all the rest can be acquired only by

Therefore, those to whom God has imparted religion by intuition are very fortunate and justly convinced. But

to those who do not have it, we can give it only by reasoning, waiting for God to give them spiritual insight,

The heart has its own order; the intellect has its own, which is by principle and demonstration. The heart has

another. We do not prove that we ought to be loved by enumerating in order the causes of love; that would be

Jesus Christ and Saint Paul employ the rule of love, not of intellect; for they would warm, not instruct. It is

the same with Saint Augustine. This order consists chiefly in digressions on each point to indicate the end,

284. Do not wonder to see simple people believe without reasoning. God imparts to them love of Him and

hatred of self. He inclines their heart to believe. Men will never believe with a saving and real faith, unless

God inclines their heart; and they will believe as soon as He inclines it. And this is what David knew well,

285. Religion is suited to all kinds of minds. Some pay attention only to its establishment, and this religion is

such that its very establishment suffices to prove its truth. Others trace it even to the apostles. The more

learned go back to the beginning of the world. The angels see it better still, and from a more distant time.

286. Those who believe without having read the Testaments, do so because they have an inward disposition

entirely holy, and all that they hear of our religion conforms to it. They feel that a God has made them; they

desire only to love God; they desire to hate themselves only. They feel that they have no strength in

themselves; that they are incapable of coming to God; and that if God does not come to them, they can have

no communion with Him. And they hear our religion say that men must love God only, and hate self only;

but that, all being corrupt and unworthy of God, God made Himself man to unite Himself to us. No more is

required to persuade men who have this disposition in their heart, and who have this knowledge of their duty

287. Those whom we see to be Christians without the knowledge of the prophets and evidences, nevertheless

judge of their religion as well as those who have that knowledge. They judge of it by the heart, as others

judge of it by the intellect. God himself inclines them to believe, and thus they are most effectively

I confess indeed that one of those Christians who believe without proofs will not, perhaps, be capable of

convincing an infidel who will say the same of himself. But those who know the proofs of religion will prove

without difficulty that such a believer is truly inspired by God, though he cannot prove it himself.

For God having said in His prophecies (which are undoubtedly prophecies) that in the reign of Jesus Christ

He would spread His spirit abroad among nations, and that the youths and maidens and children of the

Church would prophesy; it is certain that the Spirit of God is in these and not in the others.

288. Instead of complaining that God had hidden Himself, you will give Him thanks for not having revealed

so much of Himself; and you will also give Him thanks for not having revealed Himself to haughty sages,

Two kinds of persons know Him: those who have a humble heart, and who love lowliness, whatever kind of

intellect they may have, high or low; and those who have sufficient understanding to see the truth, whatever

289. Proof.1. The Christian religion, by its establishment, having established itself so strongly, so gently,

whilst so contrary to nature. 2. The sanctity, the dignity, and the humility of a Christian soul. 3. The miracles

of Holy Scripture. 4. Jesus Christ in particular. 5. The apostles in particular. 6. Moses and the prophets in

particular. 7. The Jewish people. 8. The prophecies. 9. Perpetuity; no religion has perpetuity. 10. The doctrine

which gives a reason for everything. 11. The sanctity of this law. 12. By the course of the world.

Surely, after considering what is life and what is religion, we should not refuse to obey the inclination to

follow it, if it comes into our heart; and it is certain that there is no ground for laughing at those who follow

291. In the letter On Injustice can come the ridiculousness of the law that the elder gets all. "My friend, you

were born on this side of the mountain, it is therefore just that your elder brother gets everything."

293. "Why do you kill me? What! do you not live on the other side of the water? If you lived on this side, my

friend, I should be an assassin, and it would be unjust to slay you in this manner. But since you live on the

294. On what shall man found the order of the world which he would govern? Shall it be on the caprice of

Certainly, had he known it, he would not have established this maxim, the most general of all that obtain

among men, that each should follow the custom of his own country. The glory of true equity would have

brought all nations under subjection, and legislators would not have taken as their model the fancies and

caprice of Persians and Germans instead of this unchanging justice. We would have seen it set up in all the

States on earth and in all times; whereas we see neither justice nor injustice which does not change its nature

with change in climate. Three degrees of latitude reverse all jurisprudence; a meridian decides the truth.

Fundamental laws change after a few years of possession; right has its epochs; the entry of Saturn into the

Lion marks to us the origin of such and such a crime. A strange justice that is bounded by a river! Truth on

Men admit that justice does not consist in these customs, but that it resides in natural laws, common to every

country. They would certainly maintain it obstinately, if reckless chance which has distributed human laws

had encountered even one which was universal; but the farce is that the caprice of men has so many vagaries

Theft, incest, infanticide, parricide, have all had a place among virtuous actions. Can anything be more

ridiculous than that a man should have the right to kill me because he lives on the other side of the water, and

Doubtless there are natural laws; but good reason once corrupted has corrupted all. Nihil amplius nostrum est;

quod nostrum dicimus, artis est.40 Ex senatusconsultis et plebiscitis crimina exercentur.[41] Ut olim vitiis,

The result of this confusion is that one affirms the essence of justice to be the authority of the legislator;

another, the interest of the sovereign; another, present custom, and this is the most sure. Nothing, according

to reason alone, is just itself; all changes with time. Custom creates the whole of equity, for the simple reason

that it is accepted. It is the mystical foundation of its authority; whoever carries it back to first principles

destroys it. Nothing is so faulty as those laws which correct faults. He who obeys them because they are just

obeys a justice which is imaginary and not the essence of law; it is quite selfcontained, it is law and nothing

more. He who will examine its motive will find it so feeble and so trifling that, if he be not accustomed to

contemplate the wonders of human imagination, he will marvel that one century has gained for it so much

pomp and reverence. The art of opposition and of revolution is to unsettle established customs, sounding

them even to their source, to point out their want of authority and justice. We must, it is said, get back to the

natural and fundamental laws of the State, which an unjust custom has abolished. It is a game certain to result

in the loss of all; nothing will be just on the balance. Yet people readily lend their ear to such arguments.

They shake off the yoke as soon as they recognise it; and the great profit by their ruin and by that of these

curious investigators of accepted customs. But from a contrary mistake men sometimes think they can justly

do everything which is not without an example. That is why the wisest of legislators said that it was

necessary to deceive men for their own good; and another, a good politician, Cum veritatem qua liberetur

ignoret, expedit quod fallatur.43 We must not see the fact of usurpation; law was once introduced without

reason, and has become reasonable. We must make it regarded as authoritative, eternal, and conceal its origin,

295. Mine, thine."This dog is mine," said those poor children; "that is my place in the sun." Here is the

296. When the question for consideration is whether we ought to make war and kill so many mencondemn

so many Spaniards to deathonly one man is judge, and he is an interested party. There should be a third,

297. Veri juris.[44] We have it no more; if we had it, we should take conformity to the customs of a

country as the rule of justice. It is here that, not finding justice, we have found force, etc.

298. Justice, might.It is right that what is just should be obeyed; it is necessary that what is strongest

should be obeyed. Justice without might is helpless; might without justice is tyrannical. Justice without might

is gainsaid, because there are always offenders; might without justice is condemned. We must then combine

justice and might and, for this end, make what is just strong, or what is strong just.

Justice is subject to dispute; might is easily recognised and is not disputed. So we cannot give might to

justice, because might has gainsaid justice and has declared that it is she herself who is just. And thus, being

299. The only universal rules are the laws of the country in ordinary affairs and of the majority in others.

Whence comes this? From the might which is in them. Hence it comes that kings, who have power of a

No doubt equality of goods is just; but, being unable to cause might to obey justice, men have made it just to

obey might. Unable to strengthen justice, they have justified might; so that the just and the strong should

301. Why do we follow the majority? Is it because they have more reason? No, because they have more

Why do we follow the ancient laws and opinions? Is it because they are more sound? No, but because they

302. ... It is the effect of might, not of custom. For those who are capable of originality are few; the greater

number will only follow and refuse glory to those inventors who seek it by their inventions. And if these are

obstinate in their wish to obtain glory and despise those who do not invent, the latter will call them ridiculous

names and will beat them with a stick. Let no one, then, boast of his subtlety, or let him keep his

303. Might is the sovereign of the world, and not opinion. But opinion makes use of might. It is might that

makes opinion. Gentleness is beautiful in our opinion. Why? Because he who will dance on a rope will be

alone, and I win gather a stronger mob of people who will say that it is unbecoming.

304. The cords which bind the respect of men to each other are in general cords of necessity; for there must

be different degrees, all men wishing to rule, and not all being able to do so, but some being able.

Let us, then, imagine we see society in the process of formation. Men will doubtless fight till the stronger

party overcomes the weaker, and a dominant party is established. But when this is once determined, the

masters, who do not desire the continuation of strife, then decree that the power which is in their hands shall

be transmitted as they please. Some place it in election by the people, others in hereditary succession, etc.

And this is the point where imagination begins to play its part. Till now power makes fact; now power is

sustained by imagination in a certain party, in France in the nobility, in Switzerland in the burgesses, etc.

These cords which bind the respect of men to such and such an individual are therefore the cords of

305. The Swiss are offended by being called gentlemen, and prove themselves true plebeians in order to be

306. As duchies, kingships, and magistracies are real and necessary, because might rules all, they exist

everywhere and always. But since only caprice makes such and such a one a ruler, the principle is not

307. The chancellor is grave and clothed with ornaments, for his position is unreal. Not so the king; he has

power and has nothing to do with the imagination. Judges, physicians, etc., appeal only to the imagination.

308. The habit of seeing kings accompanied by guards, drums, officers, and all the paraphernalia which

mechanically inspire respect and awe, makes their countenance, when sometimes seen alone without these

accompaniments, impress respect and awe on their subjects; because we cannot separate in thought their

persons from the surroundings with which we see them usually joined. And the world, which knows not that

this effect is the result of habit, believes that it arises by a natural force, whence come these words, "The

309. Justice.As custom determines what is agreeable, so also does it determine justice.

When force attacks humbug, when a private soldier takes the square cap off a first president, and throws it out

311. The government founded on opinion and imagination reigns for some time, and this government is

pleasant and voluntary; that founded on might lasts for ever. Thus opinion is the queen of the world, but

312. Justice is what is established; and thus all our established laws will necessarily be regarded as just

313. Sound opinions of the people.Civil wars are the greatest of evils. They are inevitable, if we wish to

reward desert; for all will say they are deserving. The evil we have to fear from a fool who succeeds by right

314. God has created all for Himself. He has bestowed upon Himself the power of pain and pleasure.

You can apply it to God, or to yourself. If to God, the Gospel is the rule. If to yourself, you will take the place

of God. As God is surrounded by persons full of charity, who ask of Him the blessings of charity that are in

His power, so... recognise, then, and learn that you are only a king of lust, and take the ways of lust.

315. The reason of effects.It is wonderful that men would not have me honour a man clothed in brocade

and followed by seven or eight lackeys! Why! He will have me thrashed, if I do not salute him. This custom

is a farce. It is the same with a horse in fine trappings in comparison with another! Montaigne is a fool not to

see what difference there is, to wonder at our finding any, and to ask the reason. "Indeed," says he, "how

316. Sound opinions of the people.To be spruce is not altogether foolish, for it proves that a great number

of people work for one. It shows by one's hair, that one has a valet, a perfumer, etc., by one's band, thread,

lace,... etc. Now it is not merely superficial nor merely outward show to have many arms at command. The

more arms one has, the more powerful one is. To be spruce is to show one's power.

317. Deference means, "Put yourself to inconvenience." This is apparently silly, but is quite right. For it is to

say, "I would indeed put myself to inconvenience if you required it, since indeed I do so when it is of no

service to you." Deference further serves to distinguish the great. Now if deference was displayed by sitting

in an armchair, we should show deference to everybody, and so no distinction would be made; but, being

319. How rightly do we distinguish men by external appearances rather than by internal qualities! Which of

us two shall have precedence? Who will give place to the other? The least clever. But I am as clever as he.

We should have to fight over this. He has four lackeys, and I have only one. This can be seen; we have only

to count. It falls to me to yield, and I am a fool if I contest the matter. By this means we are at peace, which is

320. The most unreasonable things in the world become most reasonable, because of the unruliness of men.

What is less reasonable than to choose the eldest son of a queen to rule a State? We do not choose as captain

This law would be absurd and unjust; but, because men are so themselves and always will be so, it becomes

reasonable and just. For whom will men choose, as the most virtuous and able? We at once come to blows, as

each claims to be the most virtuous and able. Let us then attach this quality to something indisputable. This is

the king's eldest son. That is clear, and there is no dispute. Reason can do no better, for civil war is the

322. To be of noble birth is a great advantage. In eighteen years it places a man within the select circle,

known and respected, as another have merited in fifty years. It is a gain of thirty years without trouble.

Suppose a man puts himself at a window to see those who pass by. If I pass by, can I say that he placed

himself there to see me? No; for he does not think of me in particular. But does he who loves someone on

account of beauty really love that person? No; for the smallpox, which will kill beauty without killing the

And if one loves me for my judgement, memory, he does not love me, for I can lose these qualities without

losing myself. Where, then, is this Ego, if it be neither in the body nor in the soul? And how love the body or

the soul, except for these qualities which do not constitute me, since they are perishable? For it is impossible

and would be unjust to love the soul of a person in the abstract and whatever qualities might be therein. We

Let us, then, jeer no more at those who are honoured on account of rank and office; for we love a person only

1. In having preferred diversion and hunting to poetry. The halflearned laugh at it, and glory in being above

the folly of the world; but the people are right for a reason which these do not fathom.

2. In having distinguished men by external marks, as birth or wealth. The world again exults in showing how

unreasonable this is; but it is very reasonable. Savages laugh at an infant king.

3. In being offended at a blow, or in desiring glory so much. But it is very desirable on account of the other

essential goods which are joined to it; and a man who has received a blow, without resenting it, is

4. In working for the uncertain; in sailing on the sea; in walking over a plank.

325. Montaigne is wrong. Custom should be followed only because it is custom, and not because it is

reasonable or just. But people follow it for this sole reason, that they think it just. Otherwise they would

follow it no longer, although it were the custom; for they will only submit to reason or justice. Custom

without this would pass for tyranny; but the sovereignty of reason and justice is no more tyrannical than that

It would, therefore, be right to obey laws and customs, because they are laws; but we should know that there

is neither truth nor justice to introduce into them, that we know nothing of these, and so must follow what is

accepted. By this means we would never depart from them. But people cannot accept this doctrine; and, as

they believe that truth can be found, and that it exists in law and custom, they believe them and take their

antiquity as a proof of their truth, and not simply of their authority apart from truth. Thus they obey laws, but

they are liable to revolt when these are proved to be valueless; and this can be shown of all, looked at from a

326. Injustice.It is dangerous to tell the people that the laws are unjust; for they obey them only because

they think them just. Therefore it is necessary to tell them at the same time that they must obey them because

they are laws, just as they must obey superiors, not because they are just, but because they are superiors. In

this way all sedition is prevented, if this can be made intelligible and it be understood what is the proper

327. The world is a good judge of things, for it is in natural ignorance, which is man's true state. The sciences

have two extremes which meet. The first is the pure natural ignorance in which all men find themselves at

birth. The other extreme is that reached by great intellects, who, having run through all that men can know,

find they know nothing, and come back again to that same ignorance from which they set out; but this is a

learned ignorance which is conscious of itself. Those between the two, who have departed from natural

ignorance and not been able to reach the other, have some smattering of this vain knowledge and pretend to

be wise. These trouble the world and are bad judges of everything. The people and the wise constitute the

world; these despise it, and are despised. They judge badly of everything, and the world judges rightly of

We have, then, shown that man is foolish, by the estimation he makes of things which are not essential; and

all these opinions are destroyed. We have next shown that all these opinions are very sound and that thus,

since all these vanities are well founded, the people are not so foolish as is said. And so we have destroyed

But we must now destroy this last proposition and show that it remains always true that the people are

foolish, though their opinions are sound because they do not perceive the truth where it is, and, as they place

329. The reason of effects.The weakness of man is the reason why so many things are considered fine, as

330. The power of kings is founded on the reason and on the folly of the people, and specially on their folly.

The greatest and most important thing in the world has weakness for its foundation, and this foundation is

wonderfully sure; for there is nothing more sure than this, that the people will be weak. What is based on

331. We can only think of Plato and Aristotle in grand academic robes. They were honest men, like others,

laughing with their friends, and, when they diverted themselves with writing their Laws and the Politics, they

did it as an amusement. 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 if laying down rules for a

lunatic asylum; and if they presented the appearance of speaking of a great matter, it was because they knew

that the madmen, to whom they spoke, thought they were kings and emperors. They entered into their

There are different assemblies of the strong, the fair, the sensible, the pious, in which each man rules at home,

not elsewhere. And sometimes they meet, and the strong and the fair foolishly fight as to who shall be master,

for their mastery is of different kinds. They do not understand one another, and their fault is the desire to rule

everywhere. Nothing can effect this, not even might, which is of no use in the kingdom of the wise, and is

Tyranny... So these expressions are false and tyrannical: "I am fair, therefore I must be feared. I am strong,

Tyranny is the wish to have in one way what can only be had in another. We render different duties to

different merits; the duty of love to the pleasant; the duty of fear to the strong; duty of belief to the learned.

We must render these duties; it is unjust to refuse them, and unjust to ask others. And so it is false and

tyrannical to say, "He is not strong, therefore I will not esteem him; he is not able, therefore I will not fear

333. Have you never seen people who, in order to complain of the little fuss you make about them, parade

before you the example of great men who esteem them? In answer I reply to them, "Show me the merit

334. The reason of effects.Lust and force are the source of all our actions; lust causes voluntary actions,

335. The reason of effects.It is, then, true to say that all the world is under a delusion; for, although the

opinions of the people are sound, they are not so as conceived by them, since they think the truth to be where

it is not. Truth is indeed in their opinions, but not at the point where they imagine it. Thus it is true that we

336. The reason of effects.We must keep our thought secret, and judge everything by it, while talking like

337. The reason of effects. Degrees. The people honour persons of high birth. The semilearned despise

them, saying that birth is not a personal, but a chance superiority. The learned honour them, not for popular

reasons, but for secret reasons. Devout persons, who have more zeal than knowledge, despise them, in spite

of that consideration which makes them honoured by the learned, because they judge them by a new light

which piety gives them. But perfect Christians honour them by another and higher light. So arise a succession

338. True Christians, nevertheless, comply with folly, not because they respect folly, but the command of

God, who for the punishment of men has made them subject to these follies. Omnis creatura subjecta est

vanitati.45 Liberabitur.46 Thus Saint Thomas explains the passage in Saint James on giving place to the rich,

that, if they do it not in the sight of God, they depart from the command of religion.

339. I can well conceive a man without hands, feet, head (for it is only experience which teaches us that the

head is more necessary than feet). But I cannot conceive man without thought; he would be a stone or a brute.

340. The arithmetical machine produces effects which approach nearer to thought than all the actions of

animals. But it does nothing which would enable us to attribute will to it, as to the animals.

341. The account of the pike and frog of Liancourt. They do it always, and never otherwise, nor any other

342. If an animal did by mind what it does by instinct, and if it spoke by mind what it speaks by instinct, in

hunting and in warning its mates that the prey is found or lost, it would indeed also speak in regard to those

things which affect it closer, as example, "Gnaw me this cord which is wounding me, and which I cannot

345. Reason commands us far more imperiously than a master; for in disobeying the one we are unfortunate,

347. Man is but a reed, the most feeble thing in nature; but he is a thinking reed. The entire universe need not

arm itself to crush him. A vapour, a drop of water suffices to kill him. But, if the universe were to crush him,

man would still be more noble than that which killed him, because he knows that he dies and the advantage

All our dignity consists, then, in thought. By it we must elevate ourselves, and not by space and time which

we cannot fill. Let us endeavour, then, to think well; this is the principle of morality.

348. A thinking reed.It is not from space that I must seek my dignity, but from the government of my

thought. I shall have no more if I possess worlds. By space the universe encompasses and swallows me up

349. Immateriality of the soulPhilosophers who have mastered their passions. What matter could do that?

350. The Stoics.They conclude that what has been done once can be done always, and that, since the desire

of glory imparts some power to those whom it possesses, others can do likewise. There are feverish

Epictetus concludes that, since there are consistent Christians, every man can easily be so.

351. Those great spiritual efforts, which the soul sometimes assays, are things on which it does not lay hold.

It only leaps to them, not as upon a throne, for ever, but merely for an instant.

352. The strength of a man's virtue must not be measured by his efforts, but by his ordinary life.

353. I do not admire the excess of a virtue as of valour, except I see at the same time the excess of the

opposite virtue, as in Epaminondas, who had the greatest valour and the greatest kindness. For otherwise it is

not to rise, it is to fall. We do not display greatness by going to one extreme, but in touching both at once, and

filling all the intervening space. But perhaps this is only a sudden movement of the soul from one to the other

extreme, and in fact it is ever at one point only, as in the case of a firebrand. Be it so, but at least this indicates

Fever has its cold and hot fits; and the cold proves as well as the hot the greatness of the fire of fever.

The discoveries of men from age to age turn out the same. The kindness and the malice of the world in

Princes and kings sometimes play. They are not always on their thrones. They weary there. Grandeur must be

abandoned to be appreciated. Continuity in everything is unpleasant. Cold is agreeable, that we may get

Nature acts by progress, itus et reditus. It goes and returns, then advances further, then twice as much

The tide of the sea behaves in the same manner; and so, apparently, does the sun in its course.

356. The nourishment of the body is little by little. Fullness of nourishment and smallness of substance.

357. When we would pursue virtues to their extremes on either side, vices present themselves, which

insinuate themselves insensibly there, in their insensible journey towards the infinitely little; and vices

present themselves in a crowd towards the infinitely great, so that we lose ourselves in them and no longer

358. Man is neither angel nor brute, and the unfortunate thing is that he who would act the angel acts the

359. We do not sustain ourselves in virtue by our own strength, but by the balancing of two opposed vices,

just as we remain upright amidst two contrary gales. Remove one of the vices, and we fall into the other.

The Stoics lay down that all those who are not at the high degree of wisdom are equally foolish and vicious,

361. The sovereign good. Dispute about the sovereign good.Ut sis contentus temetipso et ex te nascentibus

bonis.48 There is a contradiction, for in the end they advise suicide. Oh! What a happy life, from which we

Quibusdam destinatis sententiis consecrati quae non probant coguntur defendere.51

Si quando turpe non sit, tamen non est non turpe quum id a multitudine laudetur.56

365. Thought.All the dignity of man consists in thought. Thought is, therefore, by its nature a wonderful

and incomparable thing. It must have strange defects to be contemptible. But it has such, so that nothing is

366. The mind of this sovereign judge of the world is not so independent that it is not liable to be disturbed

by the first din about it. The noise of a cannon is not necessary to hinder its thoughts; it needs only the

creaking of a weathercock or pulley. Do not wonder if at present it does not reason well; a fly is buzzing in its

ears; that is enough to render it incapable of good judgement. If you wish it to be able to reach the truth,

chase away that animal which holds its reason in check and disturbs that powerful intellect which rules towns

367. The power of flies; they win battles, hinder our soul from acting, eat our body.

368. When it is said that heat is only the motions of certain molecules, and light the conatus recedendi which

we feel, it astonishes us. What! Is pleasure only the ballet of our spirits? We have conceived so different an

idea of it! And these sensations seem so removed from those others which we say are the same as those with

which we compare them! The sensation from the fire, that warmth which affects us in a manner wholly

different from touch, the reception of sound and light, all this appears to us mysterious, and yet it is material

like the blow of a stone. It is true that the smallness of the spirits which enter into the pores touches other

370. Chance gives rise to thoughts, and chance removes them; no art can keep or acquire them.

A thought has escaped me. I wanted to write it down. I write instead that it has escaped me.

371. When I was small, I hugged my book; and because it sometimes happened to me to... in believing I

372. In writing down my thought, it sometimes escapes me; but this makes me remember my weakness, that I

constantly forget. This is as instructive to me as my forgotten thought; for I strive only to know my

373. Scepticism.I shall here write my thoughts without order, and not perhaps in unintentional confusion;

that is true order, which will always indicate my object by its very disorder. I should do too much honour to

my subject, if I treated it with order, since I want to show that it is incapable of it.

374. What astonishes me most is to see that all the world is not astonished at its own weakness. Men act

seriously, and each follows his own mode of life, not because it is in fact good to follow since it is the

custom, but as if each man knew certainly where reason and justice are. They find themselves continually

deceived, and, by a comical humility, think it is their own fault and not that of the art which they claim

always to possess. But it is well there are so many such people in the world, who are not sceptics for the glory

of scepticism, in order to show that man is quite capable of the most extravagant opinions, since he is capable

of believing that he is not in a state of natural and inevitable weakness, but, on the contrary, of natural

Nothing fortifies scepticism more than that there are some who are not sceptics; if all were so, they would be

375. I have passed a great part of my life believing that there was justice, and in this I was not mistaken; for

there is justice according as God has willed to reveal it to us. But I did not take it so, and this is where I made

a mistake; for I believed that our justice was essentially just, and that I had that whereby to know and judge

of it. But I have so often found my right judgement at fault, that at last I have come to distrust myself and

then others. I have seen changes in all nations and men, and thus, after many changes of judgement regarding

true justice, I have recognised that our nature was but in continual change, and I have not changed since; and

376. This sect derives more strength from its enemies than from its friends; for the weakness of man is far

377. Discourses on humility are a source of pride in the vain and of humility in the humble. So those on

scepticism cause believers to affirm. Few men speak humbly of humility, chastely of chastity, few doubtingly

of scepticism. We are only falsehood, duplicity, contradiction; we both conceal and disguise ourselves from

378. Scepticism.Excess, like defect of intellect, is accused of madness. Nothing is good but mediocrity.

The majority has settled that and finds fault with him who escapes it at whichever end. I will not oppose it. I

quite consent to put there, and refuse to be at the lower end, not because it is low, but because it is an end; for

I would likewise refuse to be placed at the top. To leave the mean is to abandon humanity. The greatness of

the human soul consists in knowing how to preserve the mean. So far from greatness consisting in leaving it,

379. It is not good to have too much liberty. It is not good to have all one wants.

380. All good maxims are in the world. We only need to apply them. For instance, we do not doubt that we

It is true there must be inequality among men; but if this be conceded, the door is opened not only to the

We must relax our minds a little; but this opens the door to the greatest debauchery. Let us mark the limits.

There are no limits in things. laws would put them there, and the mind cannot suffer it.

381. When we are too young, we do not judge well; so, also, when we are too old. If we do not think enough,

or if we think too much on any matter, we get obstinate and infatuated with it. If one considers one's work

immediately after having done it, one is entirely prepossessed in its favour; by delaying too long, one can no

longer enter into the spirit of it. So with pictures seen from too far or too near; there is but one exact point

which is the true place wherefrom to look at them: the rest are too near, too far, too high or too low.

Perspective determines that point in the art of painting. But who shall determine it in truth and morality?

382. When all is equally agitated, nothing appears to be agitated, as in a ship. When all tend to debauchery,

none appears to do so. He who stops draws attention to the excess of others, like a fixed point.

383. The licentious tell men of orderly lives that they stray from nature's path, while they themselves follow

it; as people in a ship think those move who are on the shore. On all sides the language is similar. We must

have a fixed point in order to judge. The harbour decides for those who are in a ship; but where shall we find

384. Contradiction is a bad sign of truth; several things which are certain are contradicted; several things

which are false pass without contradiction. Contradiction is not a sign of falsity, nor the want of contradiction

385. Scepticism.Each thing here is partly true and partly false. Essential truth is not so; it is altogether pure

and altogether true. This mixture dishonours and annihilates it. Nothing is purely true, and thus nothing is

true, meaning by that pure truth. You will say it is true that homicide is wrong. Yes; for we know well the

wrong and the false. But what will you say is good? Chastity? I say no; for the world would come to an end.

Marriage? No; continence is better. Not to kill? No; for lawlessness would be horrible, and the wicked would

kill all the good. To kill? No; for that destroys nature. We possess truth and goodness only in part, and

386. If we dreamt the same thing every night, it would affect us as much as the objects we see every day. And

if an artisan were sure to dream every night for twelve hours' duration that he was a king, I believe he would

be almost as happy as a king, who should dream every night for twelve hours on end that he was an artisan.

If we were to dream every night that we were pursued by enemies and harassed by these painful phantoms, or

that we passed every day in different occupations, as in making a voyage, we should suffer almost as much as

if it were real, and should fear to sleep, as we fear to wake when we dread in fact to enter on such mishaps.

But since dreams are all different, and each single one is diversified, what is seen in them affects us much

less than what we see when awake, because of its continuity, which is not, however, so continuous and level

as not to change too; but it changes less abruptly, except rarely, as when we travel, and then we say, "It seems

387. It may be that there are true demonstrations; but this is not certain. Thus, this proves nothing else but

388. Good sense.They are compelled to say, "You are not acting in good faith; we are not asleep," etc.

How I love to see this proud reason humiliated and suppliant! For this is not the language of a man whose

right is disputed, and who defends it with the power of armed hands. He is not foolish enough to declare that

389. Ecclesiastes shows that man without God is in total ignorance and inevitable misery. For it is wretched

to have the wish, but not the power. Now he would be happy and assured of some truth, and yet he can

390. My God! How foolish this talk is! "Would God have made the world to damn it? Would He ask so much

from persons so weak"? etc. Scepticism is the cure for this evil, and will take down this vanity.

392. Against Scepticism.... It is, then, a strange fact that we cannot define these things without obscuring

them, while we speak of them with all assurance. We assume that all conceive of them in the same way; but

we assume it quite gratuitously, for we have no proof of it. I see, in truth, that the same words are applied on

the same occasions, and that every time two men see a body change its place, they both express their view of

this same fact by the same word, both saying that it has moved; and from this conformity of application we

derive a strong conviction of a conformity of ideas. But this is not absolutely or finally convincing though

there is enough to support a bet on the affirmative, since we know that we often draw the same conclusions

This is enough, at least, to obscure the matter; not that it completely extinguishes the natural light which

assures us of these things. The academicians would have won. But this dulls it and troubles the dogmatists to

the glory of the sceptical crowd, which consists in this doubtful ambiguity and in a certain doubtful dimness

from which our doubts cannot take away all the clearness, nor our own natural lights chase away all the

393. It is a singular thing to consider that there are people in the world who, having renounced all the laws of

God and nature, have made laws for themselves which they strictly obey, as, for instance, the soldiers of

Mahomet, robbers, heretics, etc. It is the same with logicians. It seems that their license must be without any

limits or barriers, since they have broken through so many that are so just and sacred.

394. All the principles of sceptics, stoics, atheists, etc., are true. But their conclusions are false, because the

395. Instinct, reason.We have an incapacity of proof, insurmountable by all dogmatism. We have an idea

397. The greatness of man is great in that he knows himself to be miserable. A tree does not know itself to be

miserable. It is then being miserable to know oneself to be miserable; but it is also being great to know that

398. All these same miseries prove man's greatness. They are the miseries of a great lord, of a deposed king.

399. We are not miserable without feeling it. A ruined house is not miserable. Man only is miserable. Ego vir

400. The greatness of man.We have so great an idea of the soul of man that we cannot endure being

despised, or not being esteemed by any soul; and all the happiness of men consists in this esteem.

401. Glory.The brutes do not admire each other. A horse does not admire his companion. Not that there is

no rivalry between them in a race, but that is of no consequence; for, when in the stable, the heaviest and

most illformed does not give up his oats to another, as men would have others do to them. Their virtue is

402. The greatness of man even in his lust, to have known how to extract from it a wonderful code, and to

403. Greatness.The reasons of effects indicate the greatness of man, in having extracted so fair an order

404. The greatest baseness of man is the pursuit of glory. But is the greatest mark of his excellence; for

whatever possessions he may have on earth, whatever health and essential comfort, he is not satisfied if he

has not the esteem of men. He values human reason so highly that, whatever advantages he may have on

earth, he is not content if he is not also ranked highly in the judgement of man. This is the finest position in

the world. Nothing can turn him from that desire, which is the most indelible quality of man's heart.

And those who must despise men, and put them on a level with the brutes, yet wish to be admired and

believed by men, and contradict themselves by their own feelings; their nature, which is stronger than all,

convincing them of the greatness of man more forcibly than reason convinces them of their baseness.

405. Contradiction.Pride counterbalancing all miseries. Man either hides his miseries, or, if he disclose

406. Pride counterbalances and takes away all miseries. Here is a strange monster and a very plain aberration.

He is fallen from his place and is anxiously seeking it. This is what all men do. Let us see who will have

407. When malice has reason on its side, it becomes proud and parades reason in all its splendour. When

austerity or stern choice has not arrived at the true good and must needs return to follow nature, it becomes

408. Evil is easy, and has infinite forms; good is almost unique. But a certain kind of evil is as difficult to

find as what we call good; and often on this account such particular evil gets passed off as good. An

extraordinary greatness of soul is needed in order to attain to it as well as to good.

409. The greatness of man.The greatness of man is so evident that it is even proved by his wretchedness.

For what in animals is nature, we call in man wretchedness, by which we recognise that, his nature being now

For who is unhappy at not being a king, except a deposed king? Was Paulus Aemilius unhappy at being no

longer consul? On the contrary, everybody thought him happy in having been consul, because the office

could only be held for a time. But men thought Perseus so unhappy in being no longer king, because the

condition of kingship implied his being always king, that they thought it strange that he endured life. Who is

unhappy at only having one mouth? And who is not unhappy at having only one eye? Probably no man ever

ventured to mourn at not having three eyes. But any one is inconsolable at having none.

410. Perseus, King of Macedon.Paulus Aemilius reproached Perseus for not killing himself.

411. Notwithstanding the sight of all our miseries, which press upon us and take us by the throat, we have an

But having both, he cannot be without strife, being unable to be at peace with the one without being at war

413. This internal war of reason against the passions has made a division of those who would have peace into

two sects. The first would renounce their passions and become gods; the others would renounce reason and

become brute beasts. (Des Barreaux.) But neither can do so, and reason still remains, to condemn the vileness

and injustice of the passions and to trouble the repose of those who abandon themselves to them; and the

414. Men are so necessarily mad that not to be mad would amount to another form of madness.

415. The nature of man may be viewed in two ways: the one according to its end, and then he is great and

incomparable; the other according to the multitude, just as we judge of the nature of the horse and the dog,

popularly, by seeing its fleetness, et animum arcendi; and then man is abject and vile. These are the two ways

which make us judge of him differently and which occasion such disputes among philosophers. For one

denies the assumption of the other. One says, "He is not born for this end, for all his actions are repugnant to

416. For PortRoyal. Greatness and wretchedness.Wretchedness being deduced from greatness, and

greatness from wretchedness, some have inferred man's wretchedness all the more because they have taken

his greatness as a proof of it, and others have inferred his greatness with all the more force, because they have

inferred it from his very wretchedness. All that the one party has been able to say in proof of his greatness has

only served as an argument of his wretchedness to the others, because the greater our fall, the more wretched

we are, and vice versa. The one party is brought back to the other in an endless circle, it being certain that, in

proportion as men possess light, they discover both the greatness and the wretchedness of man. In a word,

man knows that he is wretched. He is therefore wretched, because be is so; but he is really great because he

417. This twofold nature of man is so evident that some have thought that we had two souls. A single subject

seemed to them incapable of such sudden variations from unmeasured presumption to a dreadful dejection of

418. It is dangerous to make man see too clearly his equality with the brutes without showing him his

greatness. It is also dangerous to make his see his greatness too clearly, apart from his vileness. It is still more

dangerous to leave him in ignorance of both. But it is very advantageous to show him both. Man must not

think that he is on a level either with the brutes or with the angels, nor must he be ignorant of both sides of

419. I will not allow man to depend upon himself, or upon another, to the end that, being without a

420. If he exalt himself, I humble him; if he humble himself, I exalt him; and I always contradict him, till he

421. I blame equally those who choose to praise man, those who choose to blame him, and those who choose

422. It is good to be tired and wearied by the vain search after the true good, that we may stretch out our arms

423. Contraries. After having shown the vileness and the greatness of man.Let man now know his value.

Let him love himself, for there is in him a nature capable of good; but let him not for this reason love the

vileness which is in him. Let him despise himself, for this capacity is barren; but let him not therefore despise

this natural capacity. Let him hate himself, let him love himself; he has within him the capacity of knowing

the truth and of being happy, but he possesses no truth, either constant or satisfactory.

I would then lead man to the desire of finding truth; to be free from passions, and ready to follow it where he

may find it, knowing how much his knowledge is obscured by the passions. I would, indeed, that he should

hate in himself the lust which determined his will by itself so that it may not blind him in making his choice,

424. All these contradictions, which seem most to keep me from the knowledge of religion, have led me most

All men seek happiness. This is without exception. Whatever different means they employ, they all tend to

this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with

different views. The will never takes the least step but to this object. This is the motive of every action of

And yet, after such a great number of years, no one without faith has reached the point to which all

continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and

weak, learned and ignorant, healthy and sick, of all countries, all times, all ages, and all conditions.

A trial so long, so continuous, and so uniform, should certainly convince us of our inability to reach the good

by our own efforts. But example teaches us little. No resemblance is ever so perfect that there is not some

slight difference; and hence we expect that our hope will not be deceived on this occasion as before. And

thus, while the present never satisfies us, experience dupes us and, from misfortune to misfortune, leads us to

What is it, then, that this desire and this inability proclaim to us, but that there was once in man a true

happiness of which there now remain to him only the mark and empty trace, which he in vain tries to fill from

all his surroundings, seeking from things absent the help he does not obtain in things present? But these are

all inadequate, because the infinite abyss 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 forsaken him, it is a strange thing that

there is nothing in nature which has not been serviceable in taking His place; the stars, the heavens, earth, the

elements, plants, cabbages, leeks, animals, insects, calves, serpents, fever, pestilence, war, famine, vices,

adultery, incest. And since man has lost the true good, everything can appear equally good to him, even his

own destruction, though so opposed to God, to reason, and to the whole course of nature.

Some seek good in authority, others in scientific research, others in pleasure. Others, who are in fact nearer

the truth, have considered it necessary that the universal good, which all men desire, should not consist in any

of the particular things which can only be possessed by one man, and which, when shared, afflict their

possessors more by the want of the part he has not than they please him by the possession of what he has.

They have learned that the true good should be such as all can possess at once, without diminution and

without envy, and which no one can lose against his will. And their reason is that this desire, being natural to

man, since it is necessarily in all, and that it is impossible not to have it, they infer from it...

426. True nature being lost, everything becomes its own nature; as the true good being lost, everything

427. Man does not know in what rank to place himself. He has plainly gone astray and fallen from his true

place without being able to find it again. He seeks it anxiously and unsuccessfully everywhere in

428. If it is a sign of weakness to prove God by nature, do not despise Scripture; if it is a sign of strength to

429. The vileness of man in submitting himself to the brutes and in even worshipping them. e

430. For PortRoyal. The beginning, after having explained the incomprehensibility.The greatness and the

wretchedness of man are so evident that the true religion must necessarily teach us both that there is in man

some great source of greatness and a great source of wretchedness. It must then give us a reason for these

In order to make man happy, it must prove to him that there is a God; that we ought to love Him; that our true

happiness is to be in Him, and our sole evil to be separated from Him; it must recognise that we are full of

darkness which hinders us from knowing and loving Him; and that thus, as our duties compel us to love God,

and our lusts turn us away from Him, we are full of unrighteousness. It must give us an explanation of our

opposition to God and to our own good. It must teach us the remedies for these infirmities and the means of

obtaining these remedies. Let us, therefore, examine all the religions of the world and see if there be any

Shall it be that of the philosophers, who put forward, as the chief good, the good which is in ourselves? Is this

the true good? Have they found the remedy for our ills? Is man's pride cured by placing him on an equality

with God? Have those who have made us equal to the brutes, or the Mohammedans who have offered us

earthly pleasures as the chief good even in eternity, produced the remedy for our lusts? What religion, then,

will teach us to cure pride and lust? What religion will, in fact, teach us our good, our duties, the weakness

which turns us from them, the cause of this weakness, the remedies which can cure it, and the means of

All other religions have not been able to do so. Let us see what the wisdom of God will do.

"Expect neither truth," she says, "nor consolation from men. I am she who formed you, and who alone can

teach you what you are. But you are now no longer in the state in which I formed you. I created man holy,

innocent, perfect. I filled him with light and intelligence. I communicated to him my glory and my wonders.

The eye of man saw then the majesty of God. He was not then in the darkness which blinds him, nor subject

to mortality and the woes which afflict him. But he has not been able to sustain so great glory without falling

into pride. He wanted to make himself his own centre and independent of my help. He withdrew himself from

my rule; and, on his making himself equal to me by the desire of finding his happiness in himself, I

abandoned him to himself. And setting in revolt the creatures that were subject to him, I made them his

enemies; so that man is now become like the brutes and so estranged from me that there scarce remains to

him a dim vision of his Author. So far has all his knowledge been extinguished or disturbed! The senses,

independent of reason, and often the masters of reason, have led him into pursuit of pleasure. All creatures

either torment or tempt him, and domineer over him, either subduing him by their strength, or fascinating him

"Such is the state in which men now are. There remains to them some feeble instinct of the happiness of their

former state; and they are plunged in the evils of their blindness and their lust, which have become their

second nature. "From this principle which I disclose to you, you can recognize the cause of those

contradictions which have astonished all men and have divided them into parties holding so different views.

Observe, now, all the feelings of greatness and glory which the experience of so many woes cannot stifle, and

For PortRoyal tomorrow (Prosopopaea)."It is in vain, O men, that you seek within yourselves the

remedy for your ills. All your light can only reach the knowledge that not in yourselves will you find truth or

good. The philosophers have promised you that, and you have been unable to do it. They neither know what

is your true good, nor what is your true state. How could they have given remedies for your ills, when they

did not even know them? Your chief maladies are pride, which takes you away from God, and lust, which

binds you to earth; and they have done nothing else but cherish one or other of these diseases. If they gave

you God as an end, it was only to administer to your pride; they made you think that you are by nature like

Him and conformed to Him. And those who saw the absurdity of this claim put you on another precipice, by

making you understand that your nature was like that of the brutes, and led you to seek your good in the lusts

which are shared by the animals. This is not the way to cure you of your unrighteousness, which these wise

If you are united to God, it is by grace, not by nature. If you are humbled, it is by penitence, not by nature.

As these two states are open, it is impossible for you not to recognise them. Follow your own feelings,

observe yourselves, and see if you do not find the lively characteristics of these two natures. Could so many

Incomprehensible. Not all that is incomprehensible ceases to exist. Infinite number. An infinite space equal to

Incredible that God should unite Himself to us. This consideration is drawn only from the sight of our

vileness. But if you are quite sincere over it, follow it as far as I have done and recognise that we are indeed

so vile that we are incapable in ourselves of knowing if His mercy cannot make us capable of Him. For I

would know how this animal, who knows himself to be so weak, has the right to measure the mercy of God

and set limits to it, suggested by his own fancy. He has so little knowledge of what God is that he does not

know what he himself is, and, completely disturbed at the sight of his own state, dares to say that God cannot

But I would ask him if God demands anything else from him than the knowledge and love of Him, and why,

since his nature is capable of love and knowledge, he believes that God cannot make Himself known and

loved by him. Doubtless he knows at least that he exists, and that he loves something. Therefore, if he sees

anything in the darkness wherein he is, and if he finds some object of his love among the things on earth,

why, if God impart to him some ray of His essence, will he not be capable of knowing and of loving Him in

the manner in which it shall please Him to communicate Himself to us? There must, then, be certainly an

intolerable presumption in arguments of this sort, although they seem founded on an apparent humility,

which is neither sincere nor reasonable, if it does not make us admit that, not knowing of ourselves what we

"I do not mean that you should submit your belief to me without reason, and I do not aspire to overcome you

by tyranny. In fact, I do not claim to give you a reason for everything. And to reconcile these contradictions, I

intend to make you see clearly, by convincing proofs, those divine signs in me, which may convince you of

what I am, and may gain authority for me by wonders and proofs which you cannot reject; so that you may

then believe without... the things which I teach you, since you will find no other ground for rejecting them,

"God has willed to redeem men and to open salvation to those who seek it. But men render themselves so

unworthy of it that it is right that God should refuse to some, because of their obduracy, what He grants

others from a compassion which is not due to them. If He had willed to overcome the obstinacy of the most

hardened, He could have done so by revealing Himself so manifestly to them that they could not have

doubted of the truth of His essence; as it will appear at the last day, with such thunders and such a convulsion

"It is not in this manner that He has willed to appear in His advent of mercy, because, as so many make

themselves unworthy of His mercy, He has willed to leave them in the loss of the good which they do not

want. It was not, then, right that He should appear in a manner manifestly divine, and completely capable of

convincing all men; but it was also not right that He should come in so hidden a manner that He could not be

known by those who should sincerely seek Him. He has willed to make himself quite recognisable by those;

and thus, willing to appear openly to those who seek Him with all their heart, and to be hidden from those

who flee from Him with all their heart, He so regulates the knowledge of Himself that He has given signs of

Himself, visible to those who seek Him, and not to those who seek Him not. There is enough light for those

who only desire to see, and enough obscurity for those who have a contrary disposition."

431. No other religion has recognised that man is the most excellent creature. Some, which have quite

recognised the reality of his excellence, have considered as mean and ungrateful the low opinions which men

naturally have of themselves; and others, which have thoroughly recognised how real is this vileness, have

treated with proud ridicule those feelings of greatness, which are equally natural to man.

"Lift your eyes to God," say the first; "see Him whom you resemble and who has created you to worship

Him. You can make yourselves like unto Him; wisdom will make you equal to Him, if you will follow it."

"Raise your heads, free men," says Epictetus. And others say, "Bend your eyes to the earth, wretched worm

What, then, will man become? Will he be equal to God or the brutes? What a frightful difference! What, then,

shall we be? Who does not see from all this that man has gone astray, that he has fallen from his place, that he

anxiously seeks it, that he cannot find it again? And who shall then direct him to it? The greatest men have

432. Scepticism is true; for, after all, men before Jesus Christ did not know where they were, nor whether

they were great or small. And those who have said the one or the other knew nothing about it and guessed

without reason and by chance. They also erred always in excluding the one or the other.

433. After having understood the whole nature of man.That a religion may be true, it must have knowledge

of our nature. It ought to know its greatness and littleness, and the reason of both. What religion but the

434. The chief arguments of the scepticsI pass over the lesser onesare that we have no certainty of the

truth of these principles apart from faith and revelation, except in so far as we naturally perceive them in

ourselves. Now this natural intuition is not a convincing proof of their truth; since, having no certainty, apart

from faith, whether man was created by a good God, or by a wicked demon, or by chance, it is doubtful

whether these principles given to us are true, or false, or uncertain, according to our origin. Again, no person

is certain, apart from faith, whether he is awake or sleeps, seeing that during sleep we believe that we are

awake as firmly as we do when we are awake; we believe that we see space, figure, and motion; we are aware

of the passage of time, we measure it; and in fact we act as if we were awake. So that half of our life being

passed in sleep, we have on our own admission no idea of truth, whatever we may imagine. As all our

intuitions are, then, illusions, who knows whether the other half of our life, in which we think we are awake,

is not another sleep a little different from the former, from which we awake when we suppose ourselves

And who doubts that, if we dreamt in company, and the dreams chanced to agree, which is common enough,

and if we were always alone when awake, we should believe that matters were reversed? In short, as we often

dream that we dream, heaping dream upon dream, may it not be that this half of our life, wherein we think

ourselves awake, is itself only a dream on which the others are grafted, from which we wake at death, during

which we have as few principles of truth and good as during natural sleep, these different thoughts which

disturb us being perhaps only illusions like the flight of time and the vain fancies of our dreams?

I omit minor ones, such as the sceptical talk against the impressions of custom, education, manners, country

and the like. Though these influence the majority of common folk, who dogmatise only on shallow

foundations, they are upset by the least breath of the sceptics. We have only to see their books if we are not

sufficiently convinced of this, and we shall very quickly become so, perhaps too much.

I notice the only strong point of the dogmatists, namely, that, speaking in good faith and sincerely, we cannot

doubt natural principles. Against this the sceptics set up in one word the uncertainty of our origin, which

includes that of our nature. The dogmatists have been trying to answer this objection ever since the world

So there is open war among men, in which each must take a part and side either with dogmatism or

scepticism. For he who thinks to remain neutral is above all a sceptic. This neutrality is the essence of the

sect; he who is not against them is essentially for them. In this appears their advantage. They are not for

themselves; they are neutral, indifferent, in suspense as to all things, even themselves being no exception.

What, then, shall man do in this state? Shall he doubt everything? Shall he doubt whether he is awake,

whether he is being pinched, or whether he is being burned? Shall he doubt whether he doubts? Shall he

doubt whether he exists? We cannot go so far as that; and I lay it down as a fact that there never has been a

real complete sceptic. Nature sustains our feeble reason and prevents it raving to this extent.

Shall he, then, say, on the contrary, that he certainly possesses truthhe who, when pressed ever so little,

What a chimera, then, is man! What a novelty! What a monster, what a chaos, what a contradiction, what a

prodigy! Judge of all things, imbecile worm of the earth; depositary of truth, a sink of uncertainty and error;

Who will unravel this tangle? Nature confutes the sceptics, and reason confutes the dogmatists. What, then,

will you become, O men! who try to find out by your natural reason what is your true condition? You cannot

Know then, proud man, what a paradox you are to yourself. Humble yourself, weak reason; be silent, foolish

nature; learn that man infinitely transcends man, and learn from your Master your true condition, of which

For in fact, if man had never been corrupt, he would enjoy in his innocence both truth and happiness with

assurance; and if man had always been corrupt, he would have no idea of truth or bliss. But, wretched as we

are, and more so than if there were no greatness in our condition, we have an idea of happiness and can not

reach it. We perceive an image of truth and possess only a lie. Incapable of absolute ignorance and of certain

knowledge, we have thus been manifestly in a degree of perfection from which we have unhappily fallen.

It is, however, an astonishing thing that the mystery furthest removed from our knowledge, namely, that of

the transmission of sin, should be a fact without which we can have no knowledge of ourselves. For it is

beyond doubt that there is nothing which more shocks our reason than to say that the sin of the first man has

rendered guilty those who, being so removed from this source, seem incapable of participation in it. This

transmission does not only seem to us impossible, it seems also very unjust. For what is more contrary to the

rules of our miserable justice than to damn eternally an infant incapable of will, for a sin wherein he seems to

have so little a share that it was committed six thousand years before he was in existence? Certainly nothing

offends us more rudely than this doctrine; and yet without this mystery, the most incomprehensible of all, we

are incomprehensible to ourselves. The knot of our condition takes its twists and turns in this abyss, so that

man is more inconceivable without this mystery than this mystery is inconceivable to man.

Whence it seems that God, willing to render the difficulty of our existence unintelligible to ourselves, has

concealed the knot so high, or, better speaking, so low, that we are quite incapable of reaching it; so that it is

not by the proud exertions of our reason, but by the simple submissions of reason, that we can truly know

These foundations, solidly established on the inviolable authority of religion, make us know that there are

two truths of faith equally certain: the one, that man, in the state of creation, or in that of grace, is raised

above all nature, made like unto God and sharing in His divinity; the other, that in the state of corruption and

These two propositions are equally sound and certain. Scripture manifestly declares this to us, when it says in

some places: Deliciae meae esse cum filiis hominum.65 Effundam spiritum meum super omnem carnem.66

Dii estis,67 etc.; and in other places, Omnis caro faenum.68 Homo assimilatus est jumentis insipientibus, et

Whence it clearly seems that man by grace is made like unto God, and a partaker in His divinity, and that

435. Without this divine knowledge what could men do but either become elated by the inner feeling of their

past greatness which still remains to them, or become despondent at the sight of their present weakness? For,

not seeing the whole truth, they could not attain to perfect virtue. Some considering nature as incorrupt,

others as incurable, they could not escape either pride or sloth, the two sources of all vice; since they cannot

but either abandon themselves to it through cowardice, or escape it by pride. For if they knew the excellence

of man, they were ignorant of his corruption; so that they easily avoided sloth, but fell into pride. And if they

recognized the infirmity of nature, they were ignorant of its dignity; so that they could easily avoid vanity,

but it was to fall into despair. Thence arise the different schools of the Stoics and Epicureans, the Dogmatists,

The Christian religion alone has been able to cure these two vices, not by expelling the one through means of

the other according to the wisdom of the world, but by expelling both according to the simplicity of the

Gospel. For it teaches the righteous that it raises them even to a participation in divinity itself; that in this

lofty state they still carry the source of all corruption, which renders them during all their life subject to error,

misery, death, and sin; and it proclaims to the most ungodly that they are capable of the grace of their

Redeemer. So making those tremble whom it justifies, and consoling those whom it condemns, religion so

justly tempers fear with hope through that double capacity of grace and of sin, common to all, that it humbles

infinitely more than reason alone can do, but without despair; and it exalts infinitely more than natural pride,

but without inflating; thus making it evident that alone being exempt from error and vice, it alone fulfils the

Who, then, can refuse to believe and adore this heavenly light? For is it not clearer than day that we perceive

within ourselves ineffaceable marks of excellence? And is it not equally true that we experience every hour

the results of our deplorable condition? What does this chaos and monstrous confusion proclaim to us but the

truth of these two states, with a voice so powerful that it is impossible to resist it?

436. Weakness.Every pursuit of men is to get wealth; and they cannot have a title to show that they

possess it justly, for they have only that of human caprice; nor have they strength to hold it securely. It is the

same with knowledge, for disease takes it away. We are incapable both of truth and goodness.

We cannot but desire truth and happiness, and are incapable of certainty or happiness. This desire is left to us,

438. If man is not made for God, why is he only happy in God? If man is made for God, why is he so

440. The corruption of reason is shown by the existence of so many different and extravagant customs. It was

necessary that truth should come, in order that man should no longer dwell within himself.

441. For myself, I confess that, so soon as the Christian religion reveals the principle that human nature is

corrupt and fallen from God, that opens my eyes to see everywhere the mark of this truth: for nature is such

that she testifies everywhere, both within man and without him, to a lost God and a corrupt nature.

442. Man's true nature, his true good, true virtue, and true religion, are things of which the knowledge is

443. Greatness, wretchedness.The more light we have, the more greatness and the more baseness we

discover in man. Ordinary menthose who are more educated: philosophers, they astonish ordinary

Who will then be surprised to see that religion only makes us know profoundly what we already know in

444. This religion taught to her children what men have only been able to discover by their greatest

445. Original sin is foolishness to men, but it is admitted to be such. You must not, then, reproach me for the

want of reason in this doctrine, since I admit it to be without reason. But this foolishness is wiser than all the

wisdom of men, sapientius est hominibus.[71] For without this, what can we say that man is? His whole state

depends on this imperceptible point. And how should it be perceived by his reason, since it is a thing against

reason, and since reason, far from finding it out by her own ways, is averse to it when it is presented to her?

On the saying in Genesis 8:21: "The imagination of man's heart is evil from his youth."

R. Moses Haddarschan: This evil leaven is placed in man from the time that he is formed.

Massechet Succa: This evil leaven has seven names in Scripture. It is called evil, the foreskin, uncleanness,

an enemy, a scandal, a heart of stone, the north wind; all this signifies the malignity which is concealed and

Midrasch Tillim says the same thing and that God will deliver the good nature of man from the evil.

This malignity is renewed every day against man, as it is written, Psalm 37:32: "The wicked watcheth the

righteous, and seeketh to slay him"; but God will not abandon him. This malignity tries the heart of man in

Midrasch Tillim on Psalm 4:4: "Stand in awe and sin not." Stand in awe and be afraid of your lust, and it will

not lead you into sin. And on Psalm 36:1: "The wicked has said within his own heart: Let not the fear of God

be before me." That is to say that the malignity natural to man has said that to the wicked.

Midrasch el Kohelet: "Better is a poor and wise child than an old and foolish king who cannot foresee the

future." The child is virtue, and the king is the malignity of man. It is called king because all the members

obey it, and old because it is in the human heart from infancy to old age, and foolish because it leads man in

the way of perdition, which he does not foresee. The same thing is in Midrasch Tillim.

Bereschist Rabba on Psalm 35:10: "Lord, all my bones shall bless Thee, which deliverest the poor from the

tyrant." And is there a greater tyrant than the evil leaven? And on Proverbs 25:21: "If thine enemy be hungry,

give him bread to eat." That is to say, if the evil leaven hunger, give him the bread of wisdom of which it is

spoken in Proverbs 9, and if he be thirsty, give him the water of which it is spoken in Isaiah 55.

Midrasch Tillim says the same thing, and that Scripture in that passage, speaking of the enemy, means the

evil leaven; and that, in giving him that bread and that water, we heap coals of fire on his head.

Midrasch el Kohelet on Ecclesiastes 9:14: "A great king besieged a little city." This great king is the evil

leaven; the great bulwarks built against it are temptations; and there has been found a poor wise man who has

And on Psalm 78:39: "The spirit passeth away, and cometh not again"; whence some have erroneously

argued against the immortality of the soul. But the sense is that this spirit is the evil leaven, which

447. Will it be said that, as men have declared that righteousness has departed the earth, they therefore knew

of original sin?Nemo ante obitum beatus est[72]that is to say, they knew death to be the beginning of

448. Milton sees well that nature is corrupt and that men are averse to virtue; he does not know why they

449. Order.After Corruption to say: "It is right that all those who are in that state should know it, both

those who are content with it, and those who are not content with it; but it is not right that all should see

450. If we do not know ourselves to be full of pride, ambition, lust, weakness, misery, and injustice, we are

indeed blind. And if, knowing this, we do not desire deliverance, what can we say of a man...?

What then, can we have but esteem for a religion which knows so well the defects of man, and desire for the

451. All men naturally hate one another. They employ lust as far as possible in the service of the public weal.

But this is only a pretnece and a false image of love; for at bottom it is only hate.

452. To pity the unfortunate is not contrary to lust. On the contrary, we can quite well give such evidence of

friendship, and acquire the reputation of kindly feeling, without giving anything.

453. From lust men have found and extracted excellent rules of policy, morality, and justice; but in reality

this vile root of man, this figmentum malum, is only covered, it is not taken away.

454. Injustice.They have not found any other means of satisfying lust without doing injury to others.

455. Self is hateful. You, Milton, conceal it; you do not for that reason destroy it; you are, then, always

No; for in acting as we do to oblige everybody, we give no more occasion for hatred of us. That is true, if we

only hated in Self the vexation which comes to us from it. But if I hate it because it is unjust and because it

In a word, the Self has two qualities: it is unjust in itself since it makes itself the centre of everything; it is

inconvenient to others since it would enslave them; for each Self is the enemy, and would like to be the tyrant

of all others. You take away its inconvenience, but not its injustice, and so you do not render it lovable to

those who hate injustice; you render it lovable only to the unjust, who do not any longer find in it an enemy.

456. It is a perverted judgement that makes every one place himself above the rest of the world, and prefer his

own good, and the continuance of his own good fortune and life, to that of the rest of the world!

457. Each one is all in all to himself; for he being dead, all is dead to him. Hence it comes that each believes

himself to be all in all to everybody. We must not judge of nature by ourselves, but by it.

458. "All that is in the world is the lust of the flesh, or the lust of the eyes, or the pride of life; libido

sentiendi, libido sciendi, libido dominandi."[73] Wretched is the cursed land which these three rivers of fire

enflame rather than water! Happy they who, on these rivers, are not overwhelmed nor carried away, but are

immovably fixed, not standing but seated on a low and secure base, whence they do not rise before the light,

but, having rested in peace, stretch out their hands to Him, who must lift them up, and make them stand

upright and firm in the porches of the holy Jerusalem! There pride can no longer assail them nor cast them

down; and yet they weep, not to see all those perishable things swept away by the torrents, but at the

remembrance of their loved country, the heavenly Jerusalem, which they remember without ceasing during

We must sit upon the waters, not under them or in them, but on them; and not standing but seated; being

seated to be humble, and being above them to be secure. But we shall stand in the porches of Jerusalem.

Let us see if this pleasure is stable or transitory; if it pass away, it is a river of Babylon.

460. The lust of the flesh, the lust of the eyes, pride, etc.There are three orders of things: the flesh, the

spirit, and the will. The carnal are the rich and kings; they have the body as their object. Inquirers and

scientists; they have the mind as their object. The wise; they have righteousness as their object.

God must reign over all, and all men must be brought back to Him. In things of the flesh lust reigns specially;

in intellectual matters, inquiry specially; in wisdom, pride specially. Not that a man cannot boast of wealth or

knowledge, but it is not the place for pride; for in granting to a man that he is learned, it is easy to convince

him that he is wrong to be proud. The proper place for pride is in wisdom, for it cannot be granted to a man

that he has made himself wise, and that he is wrong to be proud; for that is right. Now God alone gives

461. The three lusts have made three sects; and the philosophers have done no other thing than follow one of

462. Search for the true good.Ordinary men place the good in fortune and external goods, or at least in

amusement. Philosophers have shown the vanity of all this and have placed it where they could.

463. Philosophers.They believe that God alone is worthy to be loved and admired; and they have desired

to be loved and admired of men and do not know their own corruption. If they feel full of feelings of love and

admiration and find therein their chief delight, very well, let them think themselves good. But if they find

themselves averse to Him, if they have no inclination but the desire to establish themselves in the esteem of

men, and if their whole perfection consists only in making menbut without constraintfind their

happiness in loving them, I declare that this perfection is horrible. What! they have known God and have not

desired solely that men should love Him, but that men should stop short at them! They have wanted to be the

Our instinct makes us feel that we must seek our happiness outside ourselves. Our passions impel us outside,

even when no objects present themselves to excite them. External objects tempt us of themselves, and call to

us, even when we are not thinking of them. And thus philosophers have said in vain: "Retire within

yourselves, you will find your good there." We do not believe them, and those who believe them are the most

465. The Stoics say, "Retire within yourselves; it is there you will find your rest."

Others say, "Go out of yourselves; seek happiness in amusement." And this is not true. Illness comes.

Happiness is neither without us nor within us. It is in God, both without us and within us.

466. Had Epictetus seen the way perfectly, he would have said to men, "You follow a wrong road"; he shows

that there is another, but he does not lead to it. It is the way of willing what God wills. Jesus Christ alone

467. The reason of effects.Epictetus. Those who say, "You have a headache"; this is not the same thing.

And yet he believed it demonstrable, when he said, "It is either in our power or it is not." But he did not

perceive that it is not in our power to regulate the heart, and he was wrong to infer from this the fact that there

468. No other religion has proposed to men to hate themselves. No other religion, then, can please those who

hate themselves, and who seek a Being truly lovable. And these, if they had never heard of the religion of a

469. I feel that I might not have been; for the Ego consists in my thoughts. Therefore I, who think, would not

have been, if my mother had been killed before I had life. I am not, then, a necessary being. In the same way I

am not eternal or infinite; but I see plainly that there exists in nature a necessary Being, eternal and infinite.

470. "Had I seen a miracle," say men, "I should become converted." How can they be sure they would do a

thing of the nature of which they are ignorant? They imagine that this conversion consists in a worship of

God which is like commerce, and in a communion such as they picture to themselves. True religion consists

in annihilating self before that Universal Being, whom we have so often provoked, and who can justly

destroy us at any time; in recognising that we can do nothing without Him, and have deserved nothing from

Him but His displeasure. It consists in knowing that there is an unconquerable opposition between us and

471. It is unjust that men should attach themselves to me, even though they do it with pleasure and

voluntarily. I should deceive those in whom I had created this desire; for I am not the end of any, and I have

not the wherewithal to satisfy them. Am I not about to die? And thus the object of their attachment will die.

Therefore, as I would be blamable in causing a falsehood to be believed, though I should employ gentle

persuasion, though it should be believed with pleasure, and though it should give me pleasure; even so I am

blamable in making myself loved and if I attract persons to attach themselves to me. I ought to warn those

who are ready to consent to a lie that they ought not to believe it, whatever advantage comes to me from it;

and likewise that they ought not to attach themselves to me; for they ought to spend their life and their care in

472. Selfwill will never be satisfied, though it should have command of all it would; but we are satisfied

from the moment we renounce it. Without it we cannot be discontented; with it we cannot be content.

474. Members. To commence with that.To regulate the love which we owe to ourselves, we must imagine

a body full of thinking members, for we are members of the whole, and must see how each member should

475. If the feet and the hands had a will of their own, they could only be in their order in submitting this

particular will to the primary will which governs the whole body. Apart from that, they are in disorder and

mischief; but in willing only the good of the body, they accomplish their own good.

If the foot had always been ignorant that it belonged to the body, and that there was a body on which it

depended, if it had only had the knowledge and the love of self, and if it came to know that it belonged to a

body on which it depended, what regret, what shame for its past life, for having been useless to the body

which inspired its life, which would have annihilated it if it had rejected it and separated it from itself, as it

kept itself apart from the body! What prayers for its preservation in it! And with what submission would it

allow itself to be governed by the will which rules the body, even to consenting, if necessary, to be cut off, or

it would lose its character as member! For every member must be quite willing to perish for the body, for

477. It is false that we are worthy of the love of others; it is unfair that we should desire it. If we were born

reasonable and impartial, knowing ourselves and others, we should not give this bias to our will. However,

we are born with it; therefore born unjust, for all tends to self. This is contrary to all order. We must consider

the general good; and the propensity to self is the beginning of all disorder, in war, in politics, in economy,

If the members of natural and civil communities tend towards the weal of the body, the communities

themselves ought to look to another more general body of which they are members. We ought, therefore, to

478. When we want to think of God, is there nothing which turns us away, and tempts us to think of

479. If there is a God, we must love Him only and not the creatures of a day. The reasoning of the ungodly in

the Book of Wisdom is only based upon the nonexistence of God. "On that supposition," say they, "let us take

delight in the creatures." That is the worst that can happen. But if there were a God to love, they would not

have come to this conclusion, but to quite the contrary. And this is the conclusion of the wise: "There is a

Therefore all that incites us to attach ourselves to the creatures is bad; since it prevents us from serving God if

we know Him, or from seeking Him if we know Him not. Now we are full of lust. Therefore we are full of

evil; therefore we ought to hate ourselves and all that excited us to attach ourselves to any other object than

480. To make the members happy, they must have one will and submit it to the body.

481. The examples of the noble deaths of the Lacedaemonians and others scarce touch us. For what good is it

to us? But the example of the death of the martyrs touches us; for they are "our members." We have a

common tie with them. Their resolution can form ours, not only by example, but because it has perhaps

deserved ours. There is nothing of this in the examples of the heathen. We have no tie with them; as we do

not become rich by seeing a stranger who is so, but in fact by seeing a father or a husband who is so.

482. Morality.God having made the heavens and the earth, which do not feel the happiness of their being,

He has willed to make beings who should know it, and who should compose a body of thinking members.

For our members do not feel the happiness of their union, of their wonderful intelligence, of the care which

has been taken to infuse into them minds, and to make them grow and endure. How happy they would be if

they saw and felt it! But for this they would need to have intelligence to know it, and goodwill to consent to

that of the universal soul. But if, having received intelligence, they employed it to retain nourishment for

themselves without allowing it to pass to the other members, they would be not only unjust, but also

miserable, and would hate rather than love themselves; their blessedness, as well as their duty, consisting in

their consent to the guidance of the whole soul to which they belong, which loves them better than they love

483. To be a member is to have neither life, being, nor movement, except through the spirit of the body, and

The separate member, seeing no longer the body to which it belongs, has only a perishing and dying

existence. Yet it believes it is a whole, and, seeing not the body on which it depends, it believes it depends

only on self and desires to make itself both centre and body. But not having in itself a principle of life, it only

goes astray and is astonished in the uncertainty of its being; perceiving in fact that it is not a body, and still

not seeing that it is a member of a body. In short, when it comes to know itself, it has returned, as it were, to

its own home, and loves itself only for the body. It deplores its past wanderings.

It cannot by its nature love any other thing, except for itself and to subject it to self, because each thing loves

itself more than all. But, in loving the body, it loves itself, because it only exists in it, by it, and for it. Qui

The body loves the hand; and the hand, if it had a will, should love itself in the same way as it is loved by the

Adhaerens Deo unus spiritus est. We love ourselves, because we are members of Jesus Christ. We love Jesus

Christ, because He is the body of which we are members. All is one, one is in the other, like the Three

484. Two laws suffice to rule the whole Christian Republic better than all the laws of statecraft.

485. The true and only virtue, then, is to hate self (for we are hateful on account of lust) and to seek a truly

lovable being to love. But as we cannot love what is outside ourselves, we must love a being who is in us and

is not ourselves; and that is true of each and all men. Now, only the Universal Being is such. The kingdom of

God is within us; the universal good is within us, is ourselvesand not ourselves.

486. The dignity of man in his innocence consisted in using and having dominion over the creatures, but now

487. Every religion is false which, as to its faith, does not worship one God as the origin of everything and

which, as to its morality, does not love one only God as the object of everything.

488.... But it is impossible that God should ever be the end, if He is not the beginning. We lift our eyes on

high, but lean upon the sand; and the earth will dissolve, and we shall fall whilst looking at the heavens.

489. If there is one sole source of everything, there is one sole end of everything; everything through Him,

everything for Him. The true religion, then, must teach us to worship Him only, and to love Him only. But as

we find ourselves unable to worship what we know not, and to love any other object but ourselves, the

religion which instructs us in these duties must instruct us also of this inability, and teach us also the remedies

for it. It teaches us that by one man all was lost, and the bond broken between God and us, and that by one

We are born so averse to this love of God, and it is so necessary, that we must be born guilty, or God would

490. Men, not being accustomed to form merit, but only to recompense it where they find it formed, judge of

491. The true religion must have as a characteristic the obligation to love God. This is very just, and yet no

other religion has commanded this; ours has done so. It must also be aware of human lust and weakness; ours

is so. It must have adduced remedies for this; one is prayer. No other religion has asked of God to love and

492. He who hates not in himself his selflove, and that instinct which leads him to make himself God, is

indeed blinded. Who does not see that there is nothing so opposed to justice and truth? For it is false that we

deserve this, and it is unfair and impossible to attain it, since all demand the same thing. It is, then, a manifest

injustice which is innate in us, of which we cannot get rid, and of which we must get rid.

Yet no religion has indicated that this was a sin; or that we were born in it; or that we were obliged to resist it;

493. The true religion teaches our duties; our weaknesses, pride, and lust; and the remedies, humility and

494. The true religion must teach greatness and misery; must lead to the esteem and contempt of self, to love

495. If it is an extraordinary blindness to live without investigating what we are, it is a terrible one to live an

497. Against those who, trusting to the mercy of God, live heedlessly, without doing good works.As the

two sources of our sins are pride and sloth, God has revealed to us two of His attributes to cure them, mercy

and justice. The property of justice is to humble pride, however holy may be our works, et non intres

injudicium, etc.; and the property of mercy is to combat sloth by exhorting to good works, according to that

passage: "The goodness of God leadeth to repentance, and that other of the Ninevites: "Let us do penance to

see if peradventure He will pity us." And thus mercy is so far from authorising slackness that it is on the

contrary the quality which formally attacks it; so that instead of saying, "If there were no mercy in God we

should have to make every kind of effort after virtue," we must say, on the contrary, that it is because there is

498. It is true there is difficulty in entering into godliness. But this difficulty does not arise from the religion

which begins in us, but from the irreligion which is still there. If our senses were not opposed to penitence,

and if our corruption were not opposed to the purity of God, there would be nothing in this painful to us. We

suffer only in proportion as the vice which is natural to us resists supernatural grace. Our heart feels torn

asunder between these opposed efforts. But it would be very unfair to impute this violence to God, who is

drawing us on, instead of to the world, which is holding us back. It is as a child, which a mother tears from

the arms of robbers, in the pain it suffers, should love the loving and legitimate violence of her who procures

its liberty, and detest only the impetuous and tyrannical violence of those who detain it unjustly. The most

cruel war which God can make with men in this life is to leave them without that war which He came to

bring. "I came to send war," He says, "and to teach them of this war. I came to bring fire and the sword."

499. External works.There nothing so perilous as what pleases God and man. For those states, which

please God and man, have one property which pleases God, and another which pleases men; as the greatness

of Saint Teresa. What pleased God was her deep humility in the midst of her revelations; what pleased men

was her light. And so we torment ourselves to imitate her discourses, thinking to imitate her conditions, and

not so much to love what God loves and to put ourselves in the state which God loves.

It is better not to fast, and be thereby humbled, than to fast and be selfsatisfied therewith. The Pharisee and

What use will memory be to me, if it can alike hurt and help me, and all depends upon the blessing of God,

who gives only to things done for Him, according to His rules and in His ways, the manner being thus as

important as the thing and perhaps more; since God can bring forth good out of evil, and without God we

502. Abraham took nothing for himself, but only for his servants. So the righteous man takes for himself

nothing of the world, nor of the applause of the world, but only for his passions, which he uses as their

master, saying to the one, "Go," and to another, "Come." Sub te erit appetitus tuus.77 The passions thus

subdued are virtues. Even God attributes to Himself avarice, jealousy, anger; and these are virtues as well as

kindness, pity, constancy, which are also passions. We must employ them as slaves, and, leaving to them

their food, prevent the soul from taking any of it, For, when the passions become masters, they are vices; and

they give their nutriment to the soul, and the soul nourishes itself upon it and is poisoned.

503. Philosophers have consecrated the vices by placing them in God Himself. Christians have consecrated

504. The just man acts by faith in the least things; when he reproves his servants, he desires their conversion

by the Spirit of God, and prays God to correct them; and he expects as much from God as from his own

reproofs, and prays God to bless his corrections. And so in all his other actions he proceeds with the Spirit of

God; and his actions deceive us by reason of the... or suspension of the Spirit of God in him; and he repents

505. All things can be deadly to us, even the things made to serve us; as in nature walls can kill us, and stairs

The least movement affects all nature; the entire sea changes because of a rock. Thus, in grace, the least

action affects everything by its consequences; therefore everything is important.

In each action we must look beyond the action at our past, present, and future state, and at others whom it

affects, and see the relations of all those things. And then we shall be very cautious.

506. Let God not impute to us our sins, that is to say, all the consequences and results of our sins, which are

dreadful, even those of the smallest faults, if we wish to follow them out mercilessly!

508. Grace is indeed needed to turn a man into a saint; and he who doubts it does not know what a saint or a

509. Philosophers.A fine thing to cry to a man who does not know himself, that he should come of himself

It is unworthy of God to unite Himself to wretched man; but it is not unworthy of God to pull him out of his

511. If we would say that man is too insignificant to deserve communion with God, we must indeed be very

512. It is, in peculiar phraseology, wholly the body of Jesus Christ, but it cannot be said to be the whole body

of Jesus Christ. The union of two things without change does not enable us to say that one becomes the other;

the soul thus being united to the body, the fire to the timber, without change. But change is necessary to make

the form of the one become the form of the other; thus the union of the Word to man. Because my body

without my soul would not make the body of a man; therefore my soul united to any matter whatsoever will

make my body. It does not distinguish the necessary condition from the sufficient condition; the union is

Thus if God united my soul to a body in China, the same body, idem numero would be in China.

The same river which runs there is idem numero as that which runs at the same time in China.

This is absurd; for since, though having faith, we cannot have virtues, how should we have faith? Is there a

God is only bound according to His promises. He has promised to grant justice to prayers; He has never

Saint Augustine has distinctly said that strength would be taken away from the righteous. But it is by chance

that he said it; for it might have happened that the occasion of saying it did not present itself. But his

principles make us see that, when the occasion for it presented itself, it was impossible that he should not say

it, or that he should say anything to the contrary. It is then rather that he was forced to say it, when the

occasion presented itself, than that he said it, when the occasion presented itself, the one being of necessity,

Therefore it is in our power to ask. On the other hand, there is God. So it is not in our power, since the

obtaining of (the grace) to pray to Him is not in our power. For since salvation is not in us, and the obtaining

The righteous man should then hope no more in God, for he ought not to hope, but to strive to obtain what he

Let us conclude then that, since man is now unrighteous since the first sin, and God is unwilling that he

should thereby not be estranged from Him, it is only by a first effect that he is not estranged.

Therefore, those who depart from God have not this first effect without which they are not estranged from

God, and those who do not depart from God have this first effect. Therefore, those whom we have seen

possessed for some time of grace by this first effect, cease to pray, for want of this first effect.

515. The elect will be ignorant of their virtues, and the outcast of the greatness of their sins: "Lord, when saw

516. Romans 3:27. Boasting is excluded. By what law? Of works? Nay, but by faith. Then faith is not within

517. Comfort yourselves. It is not from yourselves that you should expect grace; but, on the contrary, it is in

518. Every condition, and even the martyrs, have to fear, according to Scripture. The greatest pain of

519. John 8. Multi crediderunt in eum. Dicebat ergo Jesus: "Si manseritis... VERE mei discipuli eritis, et

VERITAS LIBERABIT VOS." Responderunt: "Semen Abrahae sumus, et nemini servimus unquam."[87]

There is a great difference between disciples and true disciples. We recognise them by telling them that the

truth will make them free; for if they answer that they are free and that it is in their power to come out of

520. The law has not destroyed nature, but has instructed it; grace has not destroyed the law, but has made it

act. Faith received at baptism is the source of the whole life of Christians and of the converted.

521. Grace will always be in the world, and nature also; so that the former is in some sort natural. And thus

there will always be Pelagians, and always Catholics, and always strife; because the first birth makes the one,

523. All faith consists in Jesus Christ and in Adam, and all morality in lust and in grace.

524. There is no doctrine more appropriate to man than this, which teaches him his double capacity of

receiving and of losing grace, because of the double peril to which he is exposed, of despair or of pride.

There must be feelings of humility, not from nature, but from penitence, not to rest in them, but to go on to

greatness. There must be feelings of greatness, not from merit, but from grace, and after having passed

526. Misery induces despair, pride induces presumption. The Incarnation shows man the greatness of his

527. The knowledge of God without that of man's misery causes pride. The knowledge of man's misery

without that of God causes despair. The knowledge of Jesus Christ constitutes the middle course, because in

528. Jesus Christ is a God whom we approach without pride and before whom we humble ourselves without

529.... Not a degradation which renders us incapable of good, nor a holiness exempt from evil.

530. A person told me one day that on coming from confession he felt great joy and confidence. Another told

me that he remained in fear. Whereupon I thought that these two together would make one good man, and

that each was wanting in that he had not the feeling of the other. The same often happens in other things.

531. He who knows the will of his master will be beaten with more blows, because of the power he has by his

knowledge. Qui justus est, justificetur adhuc,88 because of the power he has by justice. From him who has

received most, will the greatest reckoning be demanded, because of the power he has by this help.

532. Scripture has provided passages of consolation and of warning for all conditions.

Nature seems to have done the same thing by her two infinities, natural and moral; for we shall always have

the higher and the lower, the more clever and the less clever, the most exalted and the meanest, in order to

533. Comminutum cor (Saint Paul).[89] This is the Christian character. Alba has named you, I know you no

more (Corneille). That is the inhuman character. The human character is the opposite.

534. There are only two kinds of men: the righteous who believe themselves sinners; the rest, sinners, who

535. We owe a great debt to those who point out faults. For they mortify us. They teach us that we have been

despised. They do not prevent our being so in the future; for we have many other faults for which we may be

despised. They prepare for us the exercise of correction and freedom from fault.

536. Man is so made that by continually telling him he is a fool he believes it, and by continually telling it to

himself he makes himself believe it. For man holds an inward talk with his self alone, which it behoves him

to regulate well: Corrumpunt bonos mores colloquia prava.90 We must keep silent as much as possible and

talk with ourselves only of God, whom we know to be true; and thus we convince ourselves of the truth.

537. Christianity is strange. It bids man recognise that he is vile, even abominable, and bids him desire to be

like God. Without such a counterpoise, this dignity would make him horribly vain, or this humiliation would

538. With how little pride does a Christian believe himself united to God! With how little humiliation does he

539. What difference in point of obedience is there between a soldier and a Carthusian monk? For both are

equally under obedience and dependent, both engaged in equally painful exercises. But the soldier always

hopes to command and never attains this, for even captains and princes are ever slaves and dependants; still

he ever hopes and ever works to attain this. Whereas the Carthusian monk makes a vow to be always

dependent. So they do not differ in their perpetual thraldom, in which both of them always exist, but in the

540. The hope which Christians have of possessing an infinite good is mingled with real enjoyment as well as

with fear; for it is not as with those who should hope for a kingdom, of which they, being subjects, would

have nothing; but they hope for holiness, for freedom from injustice, and they have something of this.

541. None is so happy as a true Christian, nor so reasonable, virtuous, or amiable.

542. The Christian religion alone makes man altogether lovable and happy. In honesty, we cannot perhaps be

543. Preface.The metaphysical proofs of God are so remote from the reasoning of men, and so

complicated, that they make little impression; and if they should be of service to some, it would be only

during the moment that they see such demonstration; but an hour afterwards they fear they have been

This is the result of the knowledge of God obtained without Jesus Christ; it is communion without a mediator

with the God whom they have known without a mediator. Whereas those who have known God by a mediator

544. The God of the Christians is a God who makes the soul feel that He is her only good, that her only rest is

in Him, that her only delight is in loving Him; and who makes her at the same time abhor the obstacles which

keep her back and prevent her from loving God with all her strength. Selflove and lust, which hinder us, are

unbearable to her. Thus God makes her feel that she has this root of selflove which destroys her, and which

545. Jesus Christ did nothing but teach men that they loved themselves, that they were slaves, blind, sick,

wretched, and sinners; that He must deliver them, enlighten, bless, and heal them; that this would be effected

by hating self, and by following Him through suffering and the death on the cross.

546. Without Jesus Christ man must be in vice and misery; with Jesus Christ man is free from vice and

misery; in Him is all our virtue and all our happiness. Apart from Him there is but vice, misery, darkness,

547. We know God only by Jesus Christ. Without this mediator, all communion with God is taken away;

through Jesus Christ we know God. All those who have claimed to know God, and to prove Him without

Jesus Christ, have had only weak proofs. But in proof of Jesus Christ we have the prophecies, which are solid

and palpable proofs. And these prophecies, being accomplished and proved true by the event, mark the

certainty of these truths and, therefore, the divinity of Christ. In Him, then, and through Him, we know God.

Apart from Him, and without the Scripture, without original sin, without a necessary mediator promised and

come, we cannot absolutely prove God, nor teach right doctrine and right morality. But through Jesus Christ,

and in Jesus Christ, we prove God, and teach morality and doctrine. Jesus Christ is, then, the true God of

But we know at the same time our wretchedness; for this God is none other than the Saviour of our

wretchedness. So we can only know God well by knowing our iniquities. Therefore those who have known

God, without knowing their wretchedness, have not glorified Him, but have glorified themselves. Quia... non

cognovit per sapientiam... placuit Deo per stultitiam praedicationis salvos facere.92

548. Not only do we know God by Jesus Christ alone, but we know ourselves only by Jesus Christ. We know

life and death only through Jesus Christ. Apart from Jesus Christ, we do not know what is our life, nor our

Thus without the Scripture, which has Jesus Christ alone for its object, we know nothing, and see only

549. It is not only impossible but useless to know God without Jesus Christ. They have not departed from

Quo quisque optimus est, pessimus, si hoc ipsum, quod optimus est, adscribat sibi.93

550. I love poverty because He loved it. I love riches because they afford me the means of helping the very

poor. I keep faith with everybody; I do not render evil to those who wrong me, but I wish them a lot like

mine, in which I receive neither evil nor good from men. I try to be just, true, sincere, and faithful to all men;

I have a tender heart for those to whom God has more closely united me; and whether I am alone, or seen of

men, I do all my actions in the sight of God, who must judge of them, and to whom I have consecrated them

These are my sentiments; and every day of my life I bless my Redeemer, who has implanted them in me, and

who, of a man full of weakness, of miseries, of lust, of pride, and of ambition, has made a man free from all

these evils by the power of His grace, to which all the glory of it is due, as of myself I have only misery and

552. The Sepulchre of Jesus Christ.Jesus Christ was dead, but seen on the Cross. He was dead, and hidden

Jesus Christ had nowhere to rest on earth but in the Sepulchre. His enemies only ceased to persecute Him at

553. The Mystery of Jesus.Jesus suffers in His passions the torments which men inflict upon Him; but in

His agony He suffers the torments which He inflicts on himself; turbare semetipsum.95 This is a suffering

Jesus seeks some comfort at least in His three dearest friends, and they are asleep. He prays them to bear with

Him for a little, and they leave Him with entire indifference, having so little compassion that it could not

prevent their sleeping even for a moment. And thus Jesus was left alone to the wrath of God.

Jesus is alone on the earth, without any one not only to feel and share His suffering, but even to know of it;

Jesus is in a garden, not of delight as the first Adam, where he lost himself and the whole human race, but in

I believe that Jesus never complained but on this single occasion; but then He complained as if he could no

Jesus seeks companionship and comfort from men. This is the sole occasion in all His life, as it seems to me.

But He receives it not, for His disciples are asleep. Jesus will be in agony even to the end of the world. We

Jesus, in the midst of this universal desertion, including that of His own friends chosen to watch with Him,

finding them asleep, is vexed because of the danger to which they expose, not Him, but themselves; He

cautions them for their own safety and their own good, with a sincere tenderness for them during their

Jesus, finding them still asleep, without being restrained by any consideration for themselves or for Him, has

Jesus prays, uncertain of the will of His Father, and fears death; but, when He knows it, He goes forward to

Jesus, while His disciples slept, wrought their salvation. He has wrought that of each of the righteous while

they slept, both in their nothingness before their birth, and in their sins after their birth.

He prays only once that the cup pass away, and then with submission; and twice that it come if necessary.

Jesus, seeing all His friends asleep and all His enemies wakeful, commits Himself entirely to His Father.

Jesus does not regard in Judas his enmity, but the order of God, which He loves and admits, since He calls

Jesus tears Himself away from His disciples to enter into His agony; we must tear ourselves away from our

We implore the mercy of God, not that He may leave us at peace in our vices, that He may deliver us from

If God gave us masters by His own hand, oh! how necessary for us to obey them with a good heart! Necessity

"It is tempting Me rather than proving thyself, to think if thou wouldst do such and such a thing on an

"Let thyself be guided by My rules; see how well I have led the Virgin and the saints who have let Me act in

"Dost thou wish that it always cost Me the blood of My humanity, without thy shedding tears?

"I am present with thee by My Word in Scripture, by My Spirit in the Church and by inspiration, by My

"Physicians will not heal thee, for thou wilt die at last. But it is I who heal thee and make the body immortal.

"Suffer bodily chains and servitude, I deliver thee at present only from spiritual servitude.

"I am more a friend to thee than such and such an one, for I have done for thee more then they; they would

not have suffered what I have suffered from thee, and they would not have died for thee as I have done in the

time of thine infidelities and cruelties, and as I am ready to do, and do, among My elect and at the Holy

"No, for I, by whom thou learnest, can heal thee of them, and what I say to thee is a sign that I will heal thee.

In proportion to thy expiation of them, thou wilt know them, and it will be said to thee: 'Behold thy sins are

forgiven thee.' Repent, then, for thy hidden sins, and for the secret malice of those which thou knowest."

"I love thee more ardently than thou hast loved thine abominations, ut immundus pro luto.

"Ask thy confessor, when My own words are to thee occasion of evil, vanity, or curiosity."

I see in me depths of pride, curiosity, and lust. There is no relation between me and God, nor Jesus Christ the

Righteous. But He has been made sin for me; all Thy scourges are fallen upon Him. He is more abominable

than I, and, far from abhorring me, He holds Himself honoured that I go to Him and succour Him.

I must add my wounds to His, and join myself to Him; and He will save me in saving Himself. But this must

Eritis sicut dii scientes bonum et malum.98 Each one creates his god, when judging, "This is good or bad";

Do little things as though they were great, because of the majesty of Jesus Christ who does them in us and

who lives our life; and do the greatest things as though they were little and easy, because of His omnipotence.

554. It seems to me that Jesus Christ only allowed His wounds to be touched after His resurrection: Noli me

At the Last Supper He gave Himself in communion as about to die; to the disciples at Emmaus as risen from

555. "Compare not thyself with others, but with Me. If thou dost not find Me in those with whom thou

comparest thyself, thou comparest thyself to one who is abominable. If thou findest Me in them, compare

thyself to Me. But whom wilt thou compare? Thyself, or Me in thee? If it is thyself, it is one who is

"I speak to thee, and often counsel thee, because thy director cannot speak to thee, for I do not want thee to

"And perhaps I do so at his prayers, and thus he leads thee without thy seeing it. Thou wouldst not seek Me,

556.... Men blaspheme what they do not know. The Christian religion consists in two points. It is of equal

concern to men to know them, and it is equally dangerous to be ignorant of them. And it is equally of God's

And yet they take occasion to conclude that one of these points does not exist, from that which should have

caused them to infer the other. The sages who have said there is only one God have been persecuted, the Jews

were hated, and still more the Christians. They have seen by the light of nature that if there be a true religion

The whole course of things must have for its object the establishment and the greatness of religion. Men must

have within them feelings suited to what religion teaches us. And, finally, religion must so be the object and

the centre to which all things tend that whoever knows the principles of religion can give an explanation both

of the whole nature of man in particular and of the whole course of the world in general.

And on this ground they take occasion to revile the Christian religion, because they misunderstand it. They

imagine that it consists simply in the worship of a God considered as great, powerful, and eternal; which is

strictly deism, almost as far removed from the Christian religion as atheism, which is its exact opposite. And

thence they conclude that this religion is not true, because they do not see that all things concur to the

establishment of this point, that God does not manifest Himself to men with all the evidence which He could

But let them conclude what they will against deism, they will conclude nothing against the Christian religion,

which properly consists in the mystery of the Redeemer, who, uniting in Himself the two natures, human and

divine, has redeemed men from the corruption of sin in order to reconcile them in His divine person to God.

The Christian religion, then, teaches men these two truths; that there is a God whom men can know, and that

there is a corruption in their nature which renders them unworthy of Him. It is equally important to men to

know both these points; and it is equally dangerous for man to know God without knowing his own

wretchedness, and to know his own wretchedness without knowing the Redeemer who can free him from it.

The knowledge of only one of these points gives rise either to the pride of philosophers, who have known

God, and not their own wretchedness, or to the despair of atheists, who know their own wretchedness, but not

And, as it is alike necessary to man to know these two points, so is it alike merciful of God to have made us

Let us herein examine the order of the world and see if all things do not tend to establish these two chief

points of this religion: Jesus Christ is end of all, and the centre to which all tends. Whoever knows Him

Those who fall into error err only through failure to see one of these two things. We can, then, have an

excellent knowledge of God without that of our own wretchedness and of our own wretchedness without that

of God. But we cannot know Jesus Christ without knowing at the same time both God and our own

Therefore I shall not undertake here to prove by natural reasons either the existence of God, or the Trinity, or

the immortality of the soul, or anything of that nature; not only because I should not feel myself sufficiently

able to find in nature arguments to convince hardened atheists, but also because such knowledge without

Jesus Christ is useless and barren. Though a man should be convinced that numerical proportions are

immaterial truths, eternal and dependent on a first truth, in which they subsist and which is called God, I

The God of Christians is not a God who is simply the author of mathematical truths, or of the order of the

elements; that is the view of heathens and Epicureans. He is not merely a God who exercises His providence

over the life and fortunes of men, to bestow on those who worship Him a long and happy life. That 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 of comfort, a God who fills the soul and heart of those whom He possesses, a God who

makes them conscious of their inward wretchedness, and His infinite mercy, who unites Himself to their

inmost soul, who fills it with humility and joy, with confidence and love, who renders them incapable of any

All who seek God without Jesus Christ, and who rest in nature, either find no light to satisfy them, or come to

form for themselves a means of knowing God and serving Him without a mediator. Thereby they fall either

into atheism, or into deism, two things which the Christian religion abhors almost equally.

Without Jesus Christ the world would not exist; for it should needs be either that it would be destroyed or be

If the world existed to instruct man of God, His divinity would shine through every part in it in an

indisputable manner; but as it exists only by Jesus Christ, and for Jesus Christ, and to teach men both their

All appearance indicates neither a total exclusion nor a manifest presence of divinity, but the presence of a

... Shall he alone who knows his nature know it only to be miserable? Shall he alone who knows it be alone

... He must not see nothing at all, nor must he see sufficient for him to believe he possesses it; but he must see

enough to know that he has lost it. For to know of his loss, he must see and not see; and that is exactly the

557.... It is, then, true that everything teaches man his condition, but he must understand this well. For it is

not true that all reveals God, and it is not true that all conceals God. But it is at the same time true that He

hides Himself from those who tempt Him, and that He reveals Himself to those who seek Him, because men

are both unworthy and capable of God; unworthy by their corruption, capable by their original nature.

559. If there never had been any appearance of God, this eternal deprivation would have been equivocal, and

might have as well corresponded with the absence of all divinity, as with the unworthiness of men to know

Him; but His occasional, though not continual, appearances remove the ambiguity. If He appeared once, He

exists always; and thus we cannot but conclude both that there is a God and that men are unworthy of Him.

560. We do not understand the glorious state of Adam, nor the nature of his sin, nor the transmission of it to

us. These are matters which took place under conditions of a nature altogether different from our own and

The knowledge of all this is useless to us as a means of escape from it; and all that we are concerned to know

is that we are miserable, corrupt, separated from God, but ransomed by Jesus Christ, whereof we have

So the two proofs of corruption and redemption are drawn from the ungodly, who live in indifference to

561. There are two ways of proving the truths of our religion; one by the power of reason, the other by the

We do not make use of the latter, but of the former. We do not say, "This must be believed, for Scripture,

which says it, is divine." But we say that it must be believed for such and such a reason, which are feeble

562. There is nothing on earth that does not show either the wretchedness of man, or the mercy of God; either

563. It will be one of the confusions of the damned to see that they are condemned by their own reason, by

564. The prophecies, the very miracles and proofs of our religion, are not of such a nature that they can be

said to be absolutely convincing. But they are also of such a kind that it cannot be said that it is unreasonable

to believe them. Thus there is both evidence and obscurity to enlighten some and confuse others. But the

evidence is such that it surpasses, or at least equals, the evidence to the contrary; so that it is not reason which

can determine men not to follow it, and thus it can only be lust or malice of heart. And by this means there is

sufficient evidence to condemn, and insufficient to convince; so that it appears in those who follow it that it is

grace, and not reason, which makes them follow it; and in those who shun it, that it is lust, not reason, which

565. Recognise, then, the truth of religion in the very obscurity of religion, in the little light we have of it, and

566. We understand nothing of the works of God, if we do not take as a principle that He has willed to blind

567. The two contrary reasons. We must begin with that; without that we understand nothing, and all is

heretical; and we must even add at the end of each truth that the opposite truth is to be remembered.

568. Objection. The Scripture is plainly full of matters not dictated by the Holy Spirit. Answer. Then they do

not harm faith. Objection. But the Church has decided that all is of the Holy Spirit. Answer. I answer two

things: first, the Church has not so decided; secondly, if she should so decide, it could be maintained.

Do you think that the prophecies cited in the Gospel are related to make you believe? No, it is to keep you

569. Canonical.The heretical books in the beginning of the Church serve to prove the canonical.

570. To the chapter on the Fundamentals must be added that on Typology touching the reason of types: why

Jesus Christ was prophesied as to His first coming; why prophesied obscurely as to the manner.

571. The reason why. Types.They had to deal with a carnal people and to render them the depositary of the

spiritual covenant. To give faith to the Messiah, it was necessary there should have been precedent

prophesies, and that these should be conveyed by persons above suspicion, diligent, faithful, unusually

To accomplish all this, God chose this carnal people, to whom He entrusted the prophecies which foretell the

Messiah as a deliverer and as a dispenser of those carnal goods which this people loved. And thus they have

had an extraordinary passion for their prophets and, in sight of the whole world, have had charge of these

books which foretell their Messiah, assuring all nations that He should come and in the way foretold in the

books, which they held open to the whole world. Yet this people, deceived by the poor and ignominious

advent of the Messiah, have been His most cruel enemies. So that they, the people least open to suspicion in

the world of favouring us, the most strict and most zealous that can be named for their law and their prophets,

have kept the books incorrupt. Hence those who have rejected and crucified Jesus Christ, who has been to

them an offence, are those who have charge of the books which testify of Him, and state that He will be an

offence and rejected. Therefore they have shown it was He by rejecting Him, and He has been alike proved

both by the righteous Jews who received Him and by the unrighteous who rejected Him, both facts having

Wherefore the prophecies have a hidden and spiritual meaning to which this people were hostile, under the

carnal meaning which they loved. If the spiritual meaning had been revealed, they would not have loved it,

and, unable to bear it, they would not have been zealous of the preservation of their books and their

ceremonies; and if they had loved these spiritual promises, and had preserved them incorrupt till the time of

the Messiah, their testimony would have had no force, because they had been his friends.

Therefore it was well that the spiritual meaning should be concealed; but, on the other hand, if this meaning

had been so hidden as not to appear at all, it could not have served as a proof of the Messiah. What then was

done? In a crowd of passages it has been hidden under the temporal meaning, and in a few been clearly

revealed; besides that, the time and the state of the world have been so clearly foretold that it is clearer than

the sun. And in some places this spiritual meaning is so clearly expressed that it would require a blindness,

like that which the flesh imposes on the spirit when it is subdued by it, not to recognise it.

See, then, what has been the prudence of God. This meaning is concealed under another in an infinite number

of passages, and in some, though rarely, it is revealed; but yet so that the passages in which it is concealed are

equivocal and can suit both meanings; whereas the passages where it is disclosed are unequivocal and can

So that this cannot lead us into error and could only be misunderstood by so carnal a people.

For when blessings are promised in abundance, what was to prevent them from understanding the true

blessings, but their covetousness, which limited the meaning to worldly goods? But those whose only good

was in God referred them to God alone. For there are two principles, which divide the wills of men,

covetousness and charity. Not that covetousness cannot exist along with faith in God, nor charity with

worldly riches; but covetousness uses God and enjoys the world, and charity is the opposite.

Now the ultimate end gives names to things. All which prevents us from attaining it is called an enemy to us.

Thus the creatures, however good, are the enemies of the righteous, when they turn them away from God, and

Thus as the significance of the word enemy is dependent on the ultimate end, the righteous understood by it

their passions, and the carnal the Babylonians; and so these terms were obscure only for the unrighteous. And

this is what Isaiah says: Signa legem in electis meis,101 and that Jesus Christ shall be a stone of stumbling.

But, "Blessed are they who shall not be offended in him." Hosea 14:9, says excellently, "Where is the wise?

and he shall understand what I say. The righteous shall know them, for the ways of God are right; but the

572. Hypothesis that the apostles were impostors. The time clearly, the manner obscurely. Five typical

proofs. 1600 prophets. 400 scattered. 2000 573. Blindness of Scripture."The Scripture," said the

Jews, "says that we shall not know whence Christ will come (John 7:27, and 12:34)The Scripture says that

Christ abideth for ever, and He said that He should die." Therefore, says Saint John, they believed not, though

He had done so many miracles, that the word of Isaiah might be fulfilled: "He hath blinded them," etc.

574. Greatness.Religion is so great a thing that it is right that those who will not take the trouble to seek it,

if it be obscure, should be deprived of it. Why, then, do any complain, if it be such as can be found by

575. All things work together for good to the elect, even the obscurities of Scripture; for they honour them

because of what is divinely clear. And all things work together for evil to the rest of the world, even what is

clear; for they revile such, because of the obscurities which they do not understand.

576. The general conduct of the world towards the Church: God willing to blind and to enlighten.The

event having proved the divinity of these prophecies, the rest ought to be believed. And thereby we see the

order of the world to be of this kind. The miracles of the Creation and the Deluge being forgotten, God sends

the law and the miracles of Moses, the prophets who prophesied particular things; and to prepare a lasting

miracle, He prepares prophecies and their fulfilment; but, as the prophecies could be suspected, He desires to

577. God has made the blindness of this people subservient to the good of the elect.

578. There is sufficient clearness to enlighten the elect, and sufficient obscurity to humble them. There is

sufficient obscurity to blind the reprobate, and sufficient clearness to condemn them and make them

The genealogy of Jesus Christ in the Old Testament is intermingled with so many others that are useless that

it cannot be distinguished. If Moses had kept only the record of the ancestors of Christ, that might have been

too plain. If he had not noted that of Jesus Christ, it might not have been sufficiently plain. But, after all,

whoever looks closely sees that of Jesus Christ expressly traced through Tamar, Ruth, etc.

Those who ordained these sacrifices knew their uselessness; those who have declared their uselessness, have

If God had permitted only one religion, it has been too easily known; but when we look at it closely, we

The premiss.Moses was a clever man. If, then, he ruled himself by his reason, he would say nothing

Thus all the very apparent weaknesses are strength. Example; the two genealogies in Saint Matthew and Saint

579. God (and the Apostles), foreseeing that the seeds of pride would make heresies spring up, and being

unwilling to give them occasion to arise from correct expressions, has put in Scripture and the prayers of the

580. Nature has some perfections to show that she is the image of God, and some defects to show that she is

581. God prefers rather to incline the will than the intellect. Perfect clearness would be of use to the intellect

582. We make an idol of truth itself; for truth apart from charity is not God, but His image and idol, which we

must neither love nor worship; and still less must we love or worship its opposite, namely, falsehood.

I can easily love total darkness; but if God keeps me in a state of semidarkness, such partial darkness

displeases me, and, because I do not see therein the advantage of total darkness, it is unpleasant to me. This is

a fault and a sign that I make for myself an idol of darkness, apart from the order of God. Now only His order

583. The feebleminded are people who know the truth, but only affirm it so far as consistent with their own

584. The world exists for the exercise of mercy and judgement, not as if men were placed in it out of the

hands of God, but as hostile to God; and to them He grants by grace sufficient light, that they may return to

Him, if they desire to seek and follow Him; and also that they may be punished, if they refuse to seek or

585. That God has willed to hide Himself.If there were only one religion, God would indeed be manifest.

God being thus hidden, every religion which does not affirm that God is hidden is not true; and every religion

which does not give the reason of it is not instructive. Our religion does all this: Vere tu es Deus

586. If there were no obscurity, man would not be sensible of his corruption; if there were no light, man

would not hope for a remedy. Thus, it is not only fair, but advantageous to us, that God be partly hidden and

partly revealed; since it is equally dangerous to man to know God without knowing his own wretchedness,

587. This religion, so great in miracles, saints, blameless Fathers, learned and great witnesses, martyrs,

established kings as David, and Isaiah, a prince of the blood, and so great in science, after having displayed

all her miracles and all her wisdom, rejects all this, and declares that she has neither wisdom nor signs, but

For those, who, by these signs and that wisdom, have deserved your belief, and who have proved to you their

character, declare to you that nothing of all this can change you, and render you capable of knowing and

loving God, but the power of the foolishness of the cross without wisdom and signs, and not the signs without

this power. Thus our religion is foolish in respect to the effective cause and wise in respect to the wisdom

588. Our religion is wise and foolish. Wise, because it is the most learned and the most founded on miracles,

prophecies, etc. Foolish, because it is not all this which makes us belong to it. This makes us, indeed,

condemn those who do not belong to it; but it does not cause belief in those who do belong to it. It is the

cross that makes them believe, ne evacuata sit crux.103 And so Saint Paul, who came with wisdom and signs,

says that he has come neither with wisdom nor with signs; for he came to convert. But those who come only

589. On the fact that the Christian religion is not the only religion.So far is this from being a reason for

believing that it is not the true one that, on the contrary, it makes us see that it is so.

590. Men must be sincere in all religions; true heathens, true Jews, true Christians.

591. J. C. Heathens | Mahomet \ . . . . . . . . . . . . . / Ignorance of God 592. The falseness of other

religions.They have no witnesses. Jews have. God defies other religions to produce such signs: Isaiah 43:9;

593. History of China.I believe only the histories, whose witnesses got themselves killed.

It is not a question of seeing this summarily. I tell you there is in it something to blind, and something to

By this one word I destroy all your reasoning. "But China obscures," say you; and I answer, "China obscures,

Thus all that you say makes for one of the views and not at all against the other.

594. Against the history of China.The historians of Mexico, the five suns, of which the last is only eight

The difference between a book accepted by a nation and one which makes a nation.

595. Mahomet was without authority. His reasons, then, should have been very strong, having only their own

Who renders testimony to Mahomet? Himself. Jesus Christ desires His own testimony to be as nothing.

The quality of witnesses necessitates their existence always and everywhere; and he, miserable creature, is

597. Against Mahomet.The Koran is not more of Mahomet than the Gospel is of Saint Matthew, for it is

cited by many authors from age to age. Even its very enemies, Celsus and Porphyry, never denied it.

The Koran says Saint Matthew was an honest man. Therefore Mahomet was a false prophet for calling honest

598. It is not by that which is obscure in Mahomet, and which may be interpreted in a mysterious sense, that I

would have him judged, but by what is clear, as his paradise and the rest. In that he is ridiculous. And since

what is clear is ridiculous, it is not right to take his obscurities for mysteries.

It is not the same with the Scripture. I agree that there are in it obscurities as strange as those of Mahomet; but

there are admirably clear passages, and the prophecies are manifestly fulfilled. The cases are, therefore, not

on a par. We must not confound and put on one level things which only resemble each other in their

obscurity, and not in the clearness, which requires us to reverence the obscurities.

599. The difference between Jesus Christ and Mahomet.Mahomet was not foretold; Jesus Christ was

In fact, the two are so opposed that, if Mahomet took the way to succeed from a worldly point of view, Jesus

Christ, from the same point of view, took the way to perish. And instead of concluding that, since Mahomet

succeeded, Jesus Christ might well have succeeded, we ought to say that, since Mahomet succeeded, Jesus

600. Any man can do what Mahomet has done; for he performed no miracles, he was not foretold. No man

601. The heathen religion has no foundation at the present day. It is said once to have had a foundation by the

oracles which spoke. But what are the books which assure us of this? Are they so worthy of belief on account

of the virtue of their authors? Have they been preserved with such care that we can be sure that they have not

The Mahometan religion has for a foundation the Koran and Mahomet. But has this prophet, who was to be

the last hope of the world, been foretold? What sign has he that every other man has not who chooses to call

himself a prophet? What miracles does he himself say that he has done? What mysteries has he taught, even

according to his own tradition? What was the morality, what the happiness held out by him?

The Jewish religion must be differently regarded in the tradition of the Holy Bible and in the tradition of the

people. Its morality and happiness are absurd in the tradition of the people, but are admirable in that of the

Holy Bible. (And all religion is the same; for the Christian religion is very different in the Holy Bible and in

the casuists.) The foundation is admirable; it is the most ancient book in the world, and the most authentic;

and whereas Mahomet, in order to make his own book continue in existence, forbade men to read it, Moses,

Our religion is so divine that another divine religion has only been the foundation of it.

602. Order.To see what is clear and indisputable in the whole state of the Jews.

603. The Jewish religion is wholly divine in its authority, its duration, its perpetuity, its morality, its doctrine,

604. The only science contrary to common sense and human nature is that alone which has always existed

605. The only religion contrary to nature, to common sense, and to our pleasure, is that alone which has

606. No religion but our own has taught that man is born in sin. No sea of philosophers has said this.

607. Whoever judges of the Jewish religion by its coarser forms will misunderstand it. It is to be seen in the

Holy Bible, and in the tradition of the prophets, who have made it plain enough that they did not interpret the

law according to the letter. So our religion is divine in the Gospel, in the Apostles, and in tradition; but it is

The Messiah, according to the carnal Jews, was to be a great temporal prince. Jesus Christ, according to

carnal Christians, has come to dispense us from the love of God and to give us sacraments which shall do

everything without our help. Such is not the Christian religion, nor the Jewish. True Jews and true Christians

have always expected a Messiah who should make them love God and by that love triumph over their

608. The carnal Jews hold a midway place between Christians and heathens. The heathens know not God,

and love the world only. The Jews know the true God, and love the world only. The Christians know the true

God, and love not the world. Jews and heathens love the same good. Jews and Christians know the same God.

The Jews were of two kinds; the first had only heathen affections, the other had Christian affections.

609. There are two kinds of men in each religion: among the heathen, worshippers of beasts and the

worshippers of the one only God of natural religion; among the Jews, the carnal, and the spiritual, who were

the Christians of the old law; among Christians, the coarserminded, who are the Jews of the new law. The

carnal Jews looked for a carnal Messiah; the coarser Christians believe that the Messiah has dispensed them

from the love of God; true Jews and true Christians worship a Messiah who makes them love God.

610. To show that the true Jews and the true Christians have but the same religion.The religion of the Jews

seemed to consist essentially in the fatherhood of Abraham, in circumcision, in sacrifices, in ceremonies, in

the Ark, in the temple, in Jerusalem, and, finally, in the law, and in the covenant with Moses.

I say that it consisted in none of those things, but only in the love of God, and that God disregarded all the

That the Jews were to be punished like strangers, if they transgressed. Deut. 8:19: "If thou do at all forget the

Lord thy God, and walk after other gods, I testify against you this day that ye shall surely perish, as the

That strangers, if they loved God, were to be received by Him as the Jews. Isaiah 56:3: "Let not the stranger

say, 'The Lord will not receive me.' The strangers who join themselves unto the Lord to serve Him and love

Him, will I bring unto my holy mountain, and accept therein sacrifices, for mine house is a house of prayer."

That the true Jews considered their merit to be from God only, and not from Abraham. Isaiah 63:16:

"Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Thou art

Moses himself told them that God would not accept persons. Deut. 10:17: "God," said he, "regardeth neither

The Sabbath was only a sign, Exod. 31:13; and in memory of the escape from Egypt, Deut. 5:19. Therefore it

Circumcision was only a sign, Gen. 17:11. And thence it came to pass that, being in the desert, they were not

circumcised, because they could not be confounded with other peoples; and after Jesus Christ came, it was no

That the circumcision of the heart is commanded. Deut. 10:16; Jeremiah 4:4: "Be ye circumcised in heart;

take away the superfluities of your heart, and harden yourselves not. For your God is a mighty God, strong

That God said He would one day do it. Deut. 30:6: "God will circumcise thine heart, and the heart of thy

That the uncircumcised in heart shall be judged. Jeremiah 9:26: For God will judge the uncircumcised

That the external is of no avail apart from the internal. Joel 2:13: Scindite corda vestra,104 etc.; Isaiah 58:3,

The love of God is enjoined in the whole of Deuteronomy. Deut. 30:19: "I call heaven and earth to record that

I have set before you life and death, that you should choose life, and love God, and obey Him, for God is

That the Jews, for lack of that love, should be rejected for their offences, and the heathen chosen in their

stead. Hosea 1:10; Deut. 32:20. "I will hide my face from them, I will see what their end shall be, for they are

a very froward generation, children in whom is no faith. have moved me to jealousy with that which is not

God... and I will move them to jealousy with those which are not a people... and with a foolish nation." Isaiah

That temporal goods are false, and that the true good is to be united to God. Psalm 143:15.

That the sacrifices of the Jews displeased God. Isaiah 66:13; 1:11; Jer. 6:20; David, Miserere.105 Even on

That He has established them only for their hardness. Micah, admirably, 6; 1 Kings 15:22; Hosea 6:6.

That the sacrifices of the Gentiles will be accepted of God, and that God will take no pleasure in the sacrifices

That God will make a new covenant with the Messiah, and the old will be annulled. Jer. 31:31. Mandata non

That the sacrifices should be rejected, and other pure sacrifices established. Malachi 1:11.

That the order of Aaron's priesthood should be rejected, and that of Melchizedek introduced by the Messiah.

That the name of the Jews should be rejected, and a new name given. Isaiah 65:15.

That this last name should be more excellent than that of the Jews, and eternal. Isaiah 56:5.

That the Jews should be without prophets (Amos), without a king, without princes, without sacrifice, without

611. Republic.The Christian republicand even the Jewishhas only had God for ruler, as Philo the Jew

When they fought, it was for God only; their chief hope was in God only; they considered their towns as

612. Gen. 17:7. Statuam pactum meum inter me et te foedere sempiterno... us sim Deus tuus...[108]

Perpetuity.That religion has always existed on earth which consists in believing that man has fallen from a

state of glory and of communion with God into a state of sorrow, penitence, and estrangement from God, but

that after this life we shall be restored by a Messiah who should have come. All things have passed away, and

Men have in the first age of the world been carried away into every kind of debauchery, and yet there were

saints, as Enoch, Lamech, and others, who waited patiently for the Christ promised from the beginning of the

world. Noah saw the wickedness of men at its height; and he was held worthy to save the world in his person,

by the hope of the Messiah of whom he was the type. Abraham was surrounded by idolaters, when God made

known to him the mystery of the Messiah, whom he welcomed from afar. In the time of Isaac and Jacob,

abomination was spread over all the earth; but these saints lived in faith; and Jacob, dying and blessing his

children, cried in a transport which made him break off his discourse, "I await, O my God, the Saviour whom

Thou hast promised. Salutare tuum expectabo, Domine."[110] The Egyptians were infected both with idolatry

and magic; the very people of God were led astray by their example. Yet Moses and others believed Him

whom they saw not, and worshipped Him, looking to the eternal gifts which He was preparing for them.

The Greeks and Latins then set up false deities; the poets made a hundred different theologies, while the

philosophers separated into a thousand different sects; and yet in the heart of Judaea there were always

chosen men who foretold the coming of this Messiah, which was known to them alone.

He came at length in the fullness of time, and time has since witnessed the birth of so many schisms and

heresies, so many political revolutions, so many changes in all things; yet this Church, which worships Him

who has always been worshipped, has endured uninterruptedly. It is a wonderful, incomparable, and

altogether divine fact that this religion, which has always endured, has always been attacked. It has been a

thousand times on the eve of universal destruction, and every time it has been in that state, God has restored it

by extraordinary acts of His power. This is astonishing, as also that it has preserved itself without yielding to

the will of tyrants. For it is not strange that a State endures, when its laws are sometimes made to give way to

614. States would perish if they did not often make their laws give way to necessity. But religion has never

suffered this, or practised it. Indeed, there must be these compromises or miracles. It is not strange to be

saved by yieldings, and this is not strictly selfpreservation; besides, in the end they perish entirely. None has

endured a thousand years. But the fact that this religion has always maintained itself, inflexible as it is, proves

615. Whatever may be said, it must be admitted that the Christian religion has something astonishing in it.

Some will say, "This is because you were born in it." Far from it; I stiffen myself against it for this very

reason, for fear this prejudice bias me. But, although I am born in it, I cannot help finding it so.

616. Perpetuity.The Messiah has always been believed in. The tradition from Adam was fresh in Noah and

in Moses. Since then the prophets have foretold him, while at the same time foretelling other things, which,

being from time to time fulfilled in the sight of men, showed the truth of their mission, and consequently that

of their promises touching the Messiah. Jesus Christ performed miracles, and the Apostles also, who

converted all the heathen; and all the prophecies being thereby fulfilled, the Messiah is for ever proved.

617. Perpetuity.Let us consider that since the beginning of the world the expectation of worship of the

Messiah has existed uninterruptedly; that there have been found men who said that God had revealed to them

that a Redeemer was to be born, who should save His people; that Abraham came afterwards, saying that he

had had revelation that the Messiah was to spring from him by a son, whom he should have; that Jacob

declared that, of his twelve sons, the Messiah would spring from Judah; that Moses and the prophets then

came to declare the time and the manner of His coming; that they said their law was only temporary till that

of the Messiah, that it should endure till then, but that the other should last for ever; that thus either their law,

or that of the Messiah, of which it was the promise, would be always upon the earth; that, in fact, it has

always endured; that at last Jesus Christ came with all the circumstances foretold. This is wonderful.

618. This is positive fact. While all philosophers separate into different sects, there is found in one corner of

the world the most ancient people in it, declaring that all the world is in error, that God has revealed to them

the truth, that they will always exist on the earth. In fact, all other seas come to an end, this one still endures,

They declare that they hold from their ancestors that man has fallen from communion with God, and is

entirely estranged from God, but that He has promised to redeem them; that this doctrine shall always exist

on the earth; that their law has a double signification; that during sixteen hundred years they have had people,

whom they believed prophets, foretelling both the time and the manner; that four hundred years after they

were scattered everywhere, because Jesus Christ was to be everywhere announced; that Jesus Christ came in

the manner, and at the time foretold; that the Jews have since been scattered abroad under a curse and,

619. I see the Christian religion founded upon a preceding religion, and this is what I find as a fact.

I do not here speak of the miracles of Moses, of Jesus Christ, and of the Apostles, because they do not at first

seem convincing, and because I only wish here to put in evidence all those foundations of the Christian

religion which are beyond doubt and which cannot be called in question by any person whatsoever. It is

certain that we see in many places of the world a peculiar people, separated from all other peoples of the

I see then a crowd of religions in many parts of the world and in all times; but their morality cannot please

me, nor can their proofs convince me. Thus I should equally have rejected the religion of Mahomet and of

China, of the ancient Romans and of the Egyptians, for the sole reason that none having more marks of truth

than another, nor anything which should necessarily persuade me, reason cannot incline to one rather than the

But, in thus considering this changeable and singular variety of morals and beliefs at different times, I find in

one corner of the world a peculiar people, separated from all other peoples on earth, the most ancient of all,

and whose histories are earlier by many generations than the most ancient which we possess.

I find, then, this great and numerous people, sprung from a single man, who worship one God and guide

themselves by a law which they say that they obtained from His own hand. They maintain that they are the

only people in the world to whom God has revealed His mysteries; that all men are corrupt and in disgrace

with God; that they are all abandoned to their senses and their own imagination, whence come the strange

errors and continual changes which happen among them, both of religions and of morals, whereas they

themselves remain firm in their conduct; but that God will not leave other nations in this darkness for ever;

that there will come a Saviour for all; that they are in the world to announce Him to men; that they are

expressly formed to be forerunners and heralds of this great event and to summon all nations to join with

To meet with this people is astonishing to me, and seems to me worthy of attention. I look at the law which

they boast of having obtained from God, and I find it admirable. It is the first law of all and is of such a kind

that, even before the term law was in currency among the Greeks, it had, for nearly a thousand years earlier,

been uninterruptedly accepted and observed by the Jews. I likewise think it strange that the first law of the

world happens to be the most perfect; so that the greatest legislators have borrowed their laws from it, as is

apparent from the law of the Twelve Tables at Athens, afterwards taken by the Romans, and as it would be

easy to prove, if Josephus and others had not sufficiently dealt with this subject.

620. Advantages of the Jewish people.In this search the Jewish people at once attracts my attention by the

I first see that they are a people wholly composed of brethren, and whereas all others are formed by the

assemblage of an infinity of families, this, though so wonderfully fruitful, has all sprung from one man alone,

and, being thus all one flesh, and members one of another, they constitute a powerful state of one family. This

This family, or people, is the most ancient within human knowledge, a fact which seems to me to inspire a

peculiar veneration for it, especially in view of our present inquiry; since if God had from all time revealed

This people are not eminent solely by their antiquity, but are also singular by their duration, which has always

continued from their origin till now. For, whereas the nations of Greece and of Italy, of Lacedaemon, of

Athens and of Rome, and others who came long after, have long since perished, these ever remain, and in

spite of the endeavours of many powerful kings who have a hundred times tried to destroy them, as their

historians testify, and as it is easy to conjecture from the natural order of things during so long a space of

years, they have nevertheless been preserved (and this preservation has been foretold); and extending from

the earliest times to the latest, their history comprehends in its duration all our histories which it preceded by

The law by which this people is governed is at once the most ancient law in the world, the most perfect, and

the only one which has been always observed without a break in a state. This is what Josephus admirably

proves, Against Apion, and also Philo the Jew, in different places, where they point out that it is so ancient

that the very name of law was only known by the oldest nation more than a thousand years afterwards; so that

Homer, who has written the history of so many states, has never used the term. And it is easy to judge of its

perfection by simply reading it; for we see that it has provided for all things with so great wisdom, equity,

and judgement, that the most ancient legislators, Greek and Roman, having had some knowledge of it, have

borrowed from it their principal laws; this is evident from what are called the Twelve Tables, and from the

But this law is at the same time the severest and strictest of all in respect to their religious worship, imposing

on this people, in order to keep them to their duty, a thousand peculiar and painful observances, on pain of

death. Whence it is very astonishing that it has been constantly preserved during many centuries by a people,

rebellious and impatient as this one was; while all other states have changed their laws from time to time,

The book which contains this law, the first of all, is itself the most ancient book in the world, those of Homer,

621. The creation of the deluge being past, and God no longer requiring to destroy the world, nor to create it

anew, nor to give such great signs of Himself, He began to establish a people on the earth, purposely formed,

who were to last until the coming of the people whom the Messiah should fashion by His spirit.

622. The creation of the world beginning to be distant, God provided a single contemporary historian, and

appointed a whole people as guardians of this book, in order that this history might be the most authentic in

the world, and that all men might thereby learn a fact so necessary to know, and which could only be known

624. Why should Moses make the lives of men so long, and their generations so few?

Because it is not the length of years, but the multitude of generations, which renders things obscure. For truth

is perverted only by the change of men. And yet he puts two things, the most memorable that were ever

imagined, namely, the creation and the deluge, so near that we reach from one to the other.

625. Shem, who saw Lamech, who saw Adam, saw also Jacob, who saw those who saw Moses; therefore the

deluge and the creation are true. This is conclusive among certain people who understand it rightly.

626. The longevity of the patriarchs, instead of causing the loss of past history, conduced, on the contrary, to

its preservation. For the reason why we are sometimes insufficiently instructed in the history of our ancestors

is that we have never lived long with them, and that they are often dead before we have attained the age of

reason. Now, when men lived so long, children lived long with their parents. They conversed long with them.

But what else could be the subject of their talk save the history of their ancestors, since to that all history was

reduced, and men did not study science or art, which now form a large part of daily conversation? We see

also that in these days tribes took particular care to preserve their genealogies.

627. I believe that Joshua was the first of God's people to have this name, as Jesus Christ was the last of

628. Antiquity of the Jews.What a difference there is between one book and another! I am not astonished

that the Greeks made the Iliad, nor the Egyptians and the Chinese their histories.

We have only to see how this originates. These fabulous historians are not contemporaneous with the facts

about which they write. Homer composes a romance, which he gives out as such, and which is received as

such; for nobody doubted that Troy and Agamemnon no more existed than did the golden apple.

Accordingly, he did not think of making a history, but solely a book to amuse; he is the only writer of his

time; the beauty of the work has made it last, every one learns it and talks of it, it is necessary to know it, and

each one knows it by heart. Four hundred years afterwards the witnesses of these facts are no longer alive, no

one knows of his own knowledge if it be a fable or a history; one has only learnt it from his ancestors, and

Every history which is not contemporaneous, as the books of the Sibyls and Trismegistus, and so many others

which have been believed by the world, are false, and found to be false in the course of time. It is not so with

There is a great difference between a book which an individual writes and publishes to a nation, and a book

which itself creates a nation. We cannot doubt that the book is as old as the people.

630. The sincerity of the Jews.Maccabees, after they had no more prophets; the Masorah, since Jesus

Sincere against their honour, and dying for it; this has no example in the world, and no root in nature.

631. Sincerity of the Jews.They preserve lovingly and carefully the book in which Moses declares that

they have been all their life ungrateful to God, and that he knows they will be still more so after his death; but

that he calls heaven and earth to witness against them and that he has taught them enough.

He declares that God, being angry with them, shall at last scatter them among all the nations of the earth; that

as they have offended Him by worshipping gods who were not their God, so He will provoke them by calling

a people who are not His people; that He desires that all His words be preserved for ever, and that His book

be placed in the Ark of the Covenant to serve for ever as a witness against them.

632. On Esdras.The story that the books were burnt with the temple proved false by Maccabees: "Jeremiah

The story that he recited the whole by heart. Josephus and Esdras point out that he read the book. Baronius,

Annales Ecclesiastici a Christo Nato ad Annum 1198, 180: Nullus penitus Hebraeorum antiquorum reperitur

qui tradiderit libros periisse et per Esdram esse restitutos, nisi in IV Esdrae.

Philo, in Vita Mosis: Illa lingua ac character quo antiquitus scripta est lex sic permansit usque ad LXX.

Under Antiochus and Vespasian, when they wanted to abolish the books, and when there was no prophet,

they could not do so. And under the Babylonians, when no persecution had been made, and when there were

Tertullian: Perinde potuit abolefactam eam violentia cataclysmi in spiritu rursus reformare, quemadmodum et

Hierosolymis Babylonia expugnatione deletis, omne instrumentum Judaicae literaturae per Esdram constat

He says that Noah could as easily have restored in spirit the book of Enoch, destroyed by the Deluge, as

(Theos) en te epi Nabouchodonosor aichmalosia tou laou, diaphthareison ton Graphon... enepneuse 'Esdra to

ierei, ek tes phules Leui tous ton progegonoton propheton pantas anataxasthai logous, kai apokatastesai to lae

ten dia Mouseos nomothesian. He alleges this to prove that it is not incredible that the Seventy may have

explained the Holy Scriptures with that uniformity which we admire in them. And he took that from Saint

Saint Hilary, in his preface to the Psalms, says that Esdras arranged the Psalms in order.

The origin of this tradition comes from the 14th chapter of the fourth book of Esdras. Deus glorificatus est, et

Scripturae vere divinae creditae sunt, omnibus eandem et eisdem verbis et eisdem nominibus recitantibus ab

initio usque ad finem, uti et praesentes gentes cognoscerent quoniam per inspirationem Dei interpretatae sunt

Scripturae, et non esset mirabile Deum hoc in eis operatum: quando in ea captivitate populi quae facta est a

Nabuchodonosor, corruptis scripturis et post 70 annos Judaeis descendentibus in regionem suam, et post

deinde temporibus Artaxerxis Persarum regis, inspiravit Esdrae sacerdoti tribus Levi praeteritorum

prophetarum omnes rememorare sermones, et restituere populo eam legem quae data est per Moysen.[114]

633. Against the story in Esdras, 2 Maccab. 2.; Josephus, Antiquities, II, i.Cyrus took occasion from the

prophecy of Isaiah to release the people. The Jews held their property in peace under Cyrus in Babylon;

Josephus, in the whole history of Esdras, does not say one word about this restoration. 2 Kings 17:27.

634. If the story in Esdras is credible, then it must be believed that the Scripture is Holy Scripture; for this

story is based only on the authority of those who assert that of the Seventy, which shows that the Scripture is

Therefore, if this account be true, we have what we want therein; if not, we have it elsewhere. And thus those

who would ruin the truth of our religion, founded on Moses, establish it by the same authority by which they

Page 27. R. Hakadosch (anno 200), author of the Mischna, or vocal law, or second law.

Bereschit Rabah, Bar Naconi, are subtle and pleasant discourses, historical and theological. This same author

A hundred years after the Talmud Hierosol was composed the Babylonian Talmud, by R. Ase, A.D. 440, by

the universal consent of all the Jews, who are necessarily obliged to observe all that is contained therein.

The addition of R. Ase is called the Gemara, that is to say, the commentary on the Mischna.

637. Prophecies.The sceptre was not interrupted by the captivity in Babylon, because the return was

638. Proofs of Jesus Christ.Captivity, with the assurance of deliverance within seventy years, was not real

God has promised them that, even though He should scatter them to the ends of the earth, nevertheless, if

they were faithful to His law, He would assemble them together again. They are very faithful to it and remain

639. When Nebuchadnezzar carried away the people, for fear they should believe that the sceptre had

departed from Judah, they were told beforehand that they would be there for a short time, and that they would

be restored. They were always consoled by the prophets; and their kings continued. But the second

destruction is without promise of restoration, without prophets, without kings, without consolation, without

640. It is a wonderful thing, and worthy of particular attention, to see this Jewish people existing so many

years in perpetual misery, it being necessary as a proof of Jesus Christ both that they should exist to prove

Him and that they should be miserable because they crucified Him; and though to be miserable and to exist

641. They are visibly a people expressly created to serve as a witness to the Messiah (Isaiah 43:9; 44:8). They

keep the books, and love them, and do not understand them. And all this was foretold; that God's judgments

642. Proof of the two Testaments at once.To prove the two at one stroke, we need only see if the

prophecies in one are fulfilled in the other. To examine the prophecies, we must understand them. For if we

believe they have only one meaning, it is certain that the Messiah has not come; but if they have two

That the Scripture has two meanings, which Jesus Christ and the Apostles have given, is shown by the

2. Proof by the Rabbis. Moses Maimonides says that it has two aspects and that the prophets have prophesied

4. Proof by the mystical interpretation which the Rabbis themselves give to Scripture.

5. Proof by the principles of the Rabbis, that there are two meanings; that there are two advents of the

Messiah, a glorious and an humiliating one, according to their desert; that the prophets have prophesied of the

Messiah onlythe Law is not eternal, but must change at the coming of the Messiahthat then they shall no

643. Isaiah 51. The Red Sea an image of the Redemption. Ut sciatis quod filius hominis habet potestatem

remittendi peccata... tibi dico: Surge.116 God, wishing to show that He could form a people holy with an

invisible holiness, and fill them with an eternal glory, made visible things. As nature is an image of grace, He

has done in the bounties of nature what He would do in those of grace, in order that we might judge that He

Therefore He saved this people from the deluge; He has raised them up from Abraham, redeemed them from

The object of God was not to save them from the deluge, and raise up a whole people from Abraham, only in

And even grace is only the type of glory, for it is not the ultimate end. It has been symbolised by the law, and

The ordinary life of men is like that of the saints. They all seek their satisfaction and differ only in the object

in which they place it; they call those their enemies who hinder them, etc. God has then shown the power

which He has of giving invisible blessings, by that which He has shown Himself to have over things visible.

644. Types.God, wishing to form for Himself an holy people, whom He should separate from all other

nations, whom He should deliver from their enemies and should put into a place of rest, has promised to do

so and has foretold by His prophets the time and the manner of His coming. And yet, to confirm the hope of

His elect, He has made them see in it an image through all time, without leaving them devoid of assurances of

His power and of His will to save them. For, at the creation of man, Adam was the witness, and guardian of

the promise of a Saviour, who should be born of woman, when men were still so near the creation that they

could not have forgotten their creation and their fall. When those who had seen Adam were no longer in the

world, God sent Noah whom He saved, and drowned the whole earth by a miracle which sufficiently

indicated the power which He had to save the world, and the will which He had to do so, and to raise up from

the seed of woman Him whom He had promised. This miracle was enough to confirm the hope of men.

The memory of the Deluge being so fresh among men, while Noah was still alive, God made promises to

645. Types.God, willing to deprive His own of perishable blessings, created the Jewish people in order to

646. The Synagogue did not perish, because it was a type. But, because it was only a type, it fell into

servitude. The type existed till the truth came, in order that the Church should be always visible, either in the

648. Two errors: 1. To take everything literally. 2. To take everything spiritually.

650. There are some types clear and demonstrative, but others which seem somewhat farfetched, and which

convince only those who are already persuaded. These are like the Apocalyptics. But the difference is that

they have none which are certain, so that nothing is so unjust as to claim that theirs are as well founded as

some of ours; for they have none so demonstrative as some of ours. The comparison is unfair. We must not

put on the same level and confound things, because they seem to agree in one point, while they are so

different in another. The clearness in divine things requires us to revere the obscurities in them.

It is like men, who employ a certain obscure language among themselves. Those who should not understand

651. Extravagances of the Apocalyptics, Preadamites, who would base extravagant opinions on Scripture

will, for example, base them on this. It is said that "this generation shall not pass till all these things be

fulfilled." Upon that I will say that after that generation will come another generation, and so on ever in

Solomon and the King are spoken of in the second book of Chronicles as if they were two different persons. I

652. Particular Types.A double law, double tables of the law, a double temple, a double captivity.

653. Types.The prophets prophesied by symbols of a girdle, a beard, and burnt hair, etc.

In God the word does not differ from the intention, for He is true; nor the word from the effect, for He is

powerful; nor the means from the effect, for He is wise. St. Bernard, Ultimo Sermo in Missam.

St. Augustine, City of God, v. 10. This rule is general. God can do everything, except those things which, if

The ruin of Jerusalem, a type of the ruin of the world, forty years after the death of Jesus. "I know not," as a

The Jews and the Gentiles typified by the two sons. St. Augustine City of God, xx. 29.

655. The six ages, the six Fathers of the six ages, the six wonders at the beginning of the six ages, the six

656. Adam forma futuri.117 The six days to form the one, the six ages to form the other. The six days, which

Moses represents for the formation of Adam, are only the picture of the six ages to form Jesus Christ and the

Church. If Adam had not sinned, and Jesus Christ had not come, there had been only one covenant, only one

age of men, and the creation would have been represented as accomplished at one single time.

657. Types.The Jewish and Egyptian peoples were plainly foretold by the two individuals whom Moses

met; the Egyptian beating the Jew, Moses avenging him and killing the Egyptian, and the Jew being

658. The symbols of the Gospel for the state of the sick soul are sick bodies; but, because one body cannot be

sick enough to express it well, several have been needed. Thus there are the deaf, the dumb, the blind, the

659. Types.To show that the Old Testament is only figurative and that the prophets understood by

Secondly, that their discourses express very clearly the promise of temporal blessings, and that they say

nevertheless that their discourses are obscure, and that their meaning will not be understood. Whence it

appears that this secret meaning was not that which they openly expressed, and that consequently they meant

to speak of other sacrifices, of another deliverer, etc. They say that they will be understood only in the

The third proof is that their discourses are contradictory, and neutralise each other; so that, if we think that

they did not mean by the words law and sacrifice anything else than that of Moses, there is a plain and gross

contradiction. Therefore they meant something else, sometimes contradicting themselves in the same chapter.

660. Lust has become natural to us and has made our second nature. Thus there are two natures in usthe

one good, the other bad. Where is God? Where you are not, and the kingdom of God is within you.The

661. Penitence, alone of all these mysteries, has been manifestly declared to the Jews, and by Saint John, the

Forerunner; and then the other mysteries; to indicate that in each man, as in the entire world, this order must

662. The carnal Jews understood neither the greatness nor the humiliation of the Messiah foretold in their

prophecies. They misunderstood Him in His foretold greatness, as when He said that the Messiah should be

lord of David, though his son, and that He was before Abraham, who had seen Him. They did not believe

Him so great as to be eternal, and they likewise misunderstood Him in His humiliation and in His death. "The

Messiah," said they, "abideth for ever, and this man says that he shall die." Therefore they believed Him

663. Typical.Nothing is so like charity as covetousness, and nothing is so opposed to it. Thus the Jews, full

of possessions which flattered their covetousness, were very like Christians, and very contrary. And by this

means they had the two qualities which it was necessary they should have, to be very like the Messiah to

664. Typical.God made use of the lust of the Jews to make them minister to Jesus Christ, who brought the

665. Charity is not a figurative precept. It is dreadful to say that Jesus Christ, who came to take away types in

order to establish the truth, came only to establish the type of charity, in order to take away the existing

Inimici Dei terram lingent.122 Sinners lick the dust, that is to say, love earthly pleasures.

The Old Testament contains the types of future joy, and the New contains the means of arriving at it. The

types were of joy; the means of penitence; and nevertheless the Paschal Lamb was eaten with bitter herbs,

Singularis sum ego donec transeam.124 Jesus Christ before His death was almost the only martyr.

668. We are estranged only by departing from charity. Our prayers and our virtues are abominable before

God, if they are not the prayers and the virtues of Jesus Christ. And our sins will never be the object of

mercy, but of the justice of God, if they are not Jesus Christ. He has adopted our sins, and has us into union,

for virtues are His own, and sins are foreign to Him; while virtues are foreign to us, and our sins are our own.

Let us change the rule which we have hitherto chosen for judging what is good. We had our own will as our

rule. Let us now take the will of God; all that He wills is good and right to us, all that He does not will is bad.

All that God does not permit is forbidden. Sins are forbidden by the general declaration that God has made,

that He did not allow them. Other things which He has left without general prohibition, and which for that

reason are said to be permitted, are nevertheless not always permitted. For when God removed some one of

them from us, and when, by the event, which is a manifestation of the will of God, it appears that God does

not will that we should have a thing, that is then forbidden to us as sin; since the will of God is that we should

not have one more than another. There is this sole difference between these two things, that it is certain that

God will never allow sin, while it is not certain that He will never allow the other. But so long as God does

not permit it, we ought to regard it as sin; so long as the absence of God's will, which alone is all goodness

670. Types.The Jews had grown old in these earthly thoughts, that God loved their father Abraham, his

flesh and what sprung from it; that on account of this He had multiplied them and distinguished them from all

other nations, without allowing them to intermingle; that, when they were languishing in Egypt, He brought

them out with all these great signs in their favour; that He fed them with manna in the desert, and led them

into a very rich land; that He gave them kings and a wellbuilt temple, in order to offer up beasts before Him,

by the shedding of whose blood they should be purified; and that, at last, He was to send them the Messiah to

The world having grown old in these carnal errors, Jesus Christ came at the time foretold, but not with the

expected glory; and thus men did not think it was He. After His death, Saint Paul came to teach men that all

these things had happened in allegory; that the kingdom of God did not consist in the flesh, but in the spirit;

that the enemies of men were not the Babylonians, but the passions; that God delighted not in temples made

with hands, but in a pure and contrite heart; that the circumcision of the body was unprofitable, but that of the

But God, not having desired to reveal these things to this people who were unworthy of them and having,

nevertheless, desired to foretell them, in order that they might be believed, foretold the time clearly, and

expressed the things sometimes clearly, but very often in figures, in order that those who loved symbols

might consider them and those who loved what was symbolised might see it therein.

All which tends not to the sole end is the type of it. For since there is only one end, all which does not lead to

God thus varies that sole precept of charity to satisfy our curiosity which seeks for variety, by that variety

which still leads us to the one thing needful. For one thing alone is needful, and we love variety; and God

The Jews have so much loved the shadows and have so strictly expected them that they have misunderstood

The Rabbis take the breasts of the Spouse for types, and all that does not express the only end they have,

And Christians take even the Eucharist as a type of the glory at which they aim.

671. The Jews, who have been called to subdue nations and kings, have been the slaves of sin; and the

Christians, whose calling has been to be servants and subjects, are free children.

672. A formal point.When Saint Peter and the Apostles deliberated about abolishing circumcision, where it

was a question of acting against the law of God, they did not heed the prophets, but simply the reception of

They thought it more certain that God approved of those whom He filled with His Spirit than it was that the

law must be obeyed. They knew that the end of the law was only the Holy Spirit; and that thus, as men

673. Fac secundum exemplar quod tibi ostensum est in monte.126The Jewish religion then has been

formed on its likeness to the truth of the Messiah; and the truth of the Messiah has been recognised by the

The type has been made according to the truth, and the truth has been recognised according to the type.

Saint Paul says himself that people will forbid to marry, and he himself speaks of it to the Corinthians in a

way which is a snare. For if a prophet had said the one, and Saint Paul had then said the other, he would have

674. Typical."Do all things according to the pattern which has been shown thee on the mount." On which

675.... And yet this Covenant, made to blind some and enlighten others, indicated in those very persons,

whom it blinded, the truth which should be recognised by others. For the visible blessings which they

received from God were so great and so divine that He indeed appeared able to give them those that are

For nature is an image of Grace, and visible miracles are images of the invisible. Ut sciatis... tibi dico:

God has, then, shown by the deliverance from Egypt, and from the sea, by the defeat of kings, by the manna,

by the whole genealogy of Abraham, that He was able to save, to send down bread from heaven, etc.; so that

the people hostile to Him are the type and the representation of the very Messiah whom they know not, etc.

He has, then, taught us at last that all these things were only types and what is "true freedom," a "true

In these promises each one finds what he has most at heart, temporal benefits or spiritual, God or the

creatures; but with this difference, that those who therein seek the creatures find them, but with many

contradictions, with a prohibition against loving them, with the command to worship God only, and to love

Him only, which is the same thing, and, finally, that the Messiah came not for them; whereas those who

therein seek God find Him, without any contradiction, with the command to love Him only, and that the

Thus the Jews had miracles and prophecies, which they saw fulfilled, and the teaching of their law was to

worship and love God only; it was also perpetual. Thus it had all the marks of the true religion; and so it was.

But the Jewish teaching must be distinguished from the teaching of the Jewish law. Now the Jewish teaching

was not true, although it had miracles and prophecy and perpetuity, because it had not this other point of

676. The veil, which is upon these books for the Jews, is there also for evil Christians and for all who do not

But how well disposed men are to understand them and to know Jesus Christ, when they truly hate

A cipher has a double meaning, one clear and one in which it is said that the meaning is hidden.

678. Types.A portrait conveys absence and presence, pleasure and pain. The reality excludes absence and

To know if the law and the sacrifices are a reality or a type, we must see if the prophets, in speaking of these

things, confined their view and their thought to them, so that they saw only the old covenant; or if they saw

therein something else of which they were the representation, for in a portrait we see the thing figured. For

When they say that it will be eternal, do they mean to speak of that covenant which they say will be changed;

A cipher has two meanings. When we find out an important letter in which we discover a clear meaning, and

in which it is nevertheless said that the meaning is veiled and obscure, that it is hidden, so that we might read

the letter without seeing it, and interpret it without understanding it, what must we think but that here is a

cipher with a double meaning, and the more so if we find obvious contradictions in the literal meaning? The

prophets have clearly said that Israel would be always loved by God and that the law would be eternal; and

they have said that their meaning would not be understood and that it was veiled.

How greatly, then, ought we to value those who interpret the cipher and teach us to understand the hidden

meaning, especially if the principles which they educe are perfectly clear and natural! This is what Jesus

Christ did, and the Apostles. They broke the seal; He rent the veil, and revealed the spirit. They have taught

us through this that the enemies of man are his passions; that the Redeemer would be spiritual, and His reign

spiritual; that there would be two advents, one in lowliness to humble the proud, the other in glory to exalt the

Two great revelations are these. (1) All things happened to them in types: vere Israelitae, vere liberi, true

bread from Heaven. (2) A God humbled to the Cross. It was necessary that Christ should suffer in order to

680. Types.When once this secret is disclosed, it is impossible not to see it. Let us read the Old Testament

in this light, and let us see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the

friendship of God; and if the promised land was the true place of rest. No. They are therefore types. Let us in

the same way examine all those ordained ceremonies, all those commandments which are not of charity, and

All these sacrifices and ceremonies were then either types or nonsense. Now these are things too clear and too

To know if the prophets confined their view in the Old Testament, or saw therein other things.

681. Typical.The key of the cipher. Veri adoratores.[128] Ecce agnus Dei qui tollit peccata mundi.[129]

682. Is. 1:21. Change of good into evil, and the vengeance of God. Is. 10:1; 26:20; 28:1. Miracles: Is. 33:9;

Jer. 11:21; 15:12; 17:9. Pravum est cor omnium et incrustabile; quis cognoscet illud?130 that is to say, Who

can know all its evil? For it is already known to be wicked. Ego dominus,131 etc.vii. 14, Faciam domui

huic,132 etc. Trust in external sacrifices7:22, Quia non sum locutus,133 etc. Outward sacrifice is not the

683. Types.The letter kills. All happened in types. Here is the cipher which Saint Paul gives us. Christ

must suffer. An humiliated God. Circumcision of the heart, true fasting, true sacrifice, a true temple. The

684. Contradiction.We can only describe a good character by reconciling all contrary qualities, and it is

not enough to keep up a series of harmonious qualities, without reconciling contradictory ones. To understand

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is

not enough to have one which suits many concurring passages; but it is necessary to have one which

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We

cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must, then,

The true meaning, then, is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They

must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the

same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the

author. As when Ezekiel, chap. 20., Says that man will not live by the commandments of God and will live

685. Types.If the law and the sacrifices are the truth, it must please God, and must not displease Him. If

Now in all the Scripture they are both pleasing and displeasing. It is said that the law shall be changed; that

the sacrifice shall be changed; that they shall be without law, without a prince, and without a sacrifice; that a

new covenant shall be made; that the law shall be renewed; that the precepts which they have received are not

It is said, on the contrary, that the law shall abide for ever; that this covenant shall be for ever; that sacrifice

shall be eternal; that the sceptre shall never depart from among them, because it shall not depart from them

Do all these passages indicate what is real? No. Do they then indicate what is typical? No, but what is either

real or typical. But the first passages, excluding as they do reality, indicate that all this is only typical.

All these passages together cannot be applied to reality; all can be said to be typical; therefore they are not

687. Types.When the word of God, which is really true, is false literally, it is true spiritually. Sede a

In these expressions, God is spoken of after the manner of men; and this means nothing else but that the

intention which men have in giving a seat at their right hand, God will have also. It is then an indication of

Thus when it is said, "God has received the odour of your incense, and will in recompense give you a rich

land," that is equivalent to saying that the same intention which a man would have, who, pleased with your

perfumes, should in recompense give you a rich land, God will have towards you, because you have had the

same intention as a man has towards him to whom he presents perfumes. So iratus est, a "jealous God," etc.

For, the things of God being inexpressible, they cannot be spoken of otherwise, and the Church makes use of

It is not allowable to attribute to Scripture the meaning which is not revealed to us that it has. Thus, to say

that the closed mem of Isaiah signifies six hundred, has not been revealed. It might be said that the final tsade

and he deficientes may signify mysteries. But it is not allowable to say so, and still less to say this is the way

of the philosopher's stone. But we say that the literal meaning is not the true meaning, because the prophets

689. Moses (Deut. 30) Promises that God will circumcise their heart to render them capable of loving Him.

690. One saying of David, or of Moses, as for instance that "God will circumcise the heart," enables us to

judge of their spirit. If all their other expressions were ambiguous and left us in doubt whether they were

philosophers or Christians, one saying of this kind would in fact determine all the rest, as one sentence of

Epictetus decides the meaning of all the rest to be the opposite. So far ambiguity exists, but not afterwards.

691. If one of two persons, who are telling silly stories, uses language with a double meaning, understood in

his own circle, while the other uses it with only one meaning, any one not in the secret, who hears them both

talk in this manner, will pass upon them the same judgment. But, if, afterwards, in the rest of their

conversation one says angelic things, and the other always dull commonplaces, he will judge that the one

spoke in mysteries, and not the other; the one having sufficiently shown that he is incapable of such

foolishness and capable of being mysterious; and the other that he is incapable of mystery and capable of

692. There are some that see clearly that man has no other enemy than lust, which turns him from God, and

not God; and that he has no other good than God, and not a rich land. Let those who believe that the good of

man is in the flesh, and evil in what turns him away from sensual pleasures, satiate themselves with them, and

die in them. But let those who seek God with all their heart, who are only troubled at not seeing Him, who

desire only to possess Him and have as enemies only those who turn them away from Him, who are grieved

at seeing themselves surrounded and overwhelmed with such enemies, take comfort. I proclaim to them

happy news. There exists a Redeemer for them. I shall show Him to them. I shall show that there is a God for

them. I shall not show Him to others. I shall make them see that a Messiah has been promised, who should

deliver them from their enemies, and that One has come to free them from their iniquities, but not from their

When David foretold that the Messiah would deliver His people from their enemies, one can believe that in

the flesh these would be the Egyptians; and then I cannot show that the prophecy was fulfilled. But one can

well believe also that the enemies would be their sins; for indeed the Egyptians were not their enemies, but

their sins were so. This word enemies is, therefore, ambiguous. But if he says elsewhere, as he does, that He

will deliver His people from their sins, as indeed do Isaiah and others, the ambiguity is removed, and the

double meaning of enemies is reduced to the simple meaning of iniquities. For if he had sins in his mind, he

could well denote them as enemies; but if he thought of enemies, he could not designate them as iniquities.

Now Moses, David, and Isaiah used the same terms. Who will say, then, that they have not the same meaning

and that David's meaning, which is plainly iniquities when he spoke of enemies, was not the same as that of

Daniel (ix) prays for the deliverance of the people from the captivity of their enemies. But he was thinking of

sins, and, to show this, he says that Gabriel came to tell him that his prayer was heard, and that there were

only seventy weeks to wait, after which the people would be freed from iniquity, sin would have an end, and

the Redeemer, the Holy of Holies, would bring eternal justice, not legal, but eternal.

693. When I see the blindness and the wretchedness of man, when I regard the whole silent universe and man

without light, left to himself and, as it were, lost in this corner of the universe, without knowing who has put

him there, what he has come to do, what will become of him at death, and incapable of all knowledge, I

become terrified, like a man who should be carried in his sleep to a dreadful desert island and should awake

without knowing where he is and without means of escape. And thereupon I wonder how people in a

condition so wretched do not fall into despair. I see other persons around me of a like nature. I ask them if

they are better informed than I am. They tell me that they are not. And thereupon these wretched and lost

beings, having looked around them and seen some pleasing objects, have given and attached themselves to

them. For my own part, I have not been able to attach myself to them, and, considering how strongly it

appears that there is something else than what I see, I have examined whether this God has not left some sign

I see many contradictory religions, and consequently all false save one. Each wants to be believed on its own

authority, and threatens unbelievers. I do not therefore believe them. Every one can say this; every one can

call himself a prophet. But I see that Christian religion wherein prophecies are fulfilled; and that is what

694. And what crowns all this is prediction, so that it should not be said that it is chance which has done it?

Whosoever, having only a week to live, will not find out that it is expedient to believe that all this is not a

Now, if the passions had no hold on us, a week and a hundred years would amount to the same thing.

696. Susceperunt verbum cum omni aviditate, scrutantes Scripturas, si ita se haberent.[138]

698. We understand the prophecies only when we see the events happen. Thus the proofs of retreat,

699. The synagogue has preceded the church; the Jews, the Christians. The prophets have foretold the

700. It is glorious to see with the eyes of faith the history of Herod and of Caesar.

701. The zeal of the Jews for their law and their temple (Josephus, and Philo the Jew, Ad Caium). What other

Jesus Christ foretold as to the time and the state of the world. The ruler taken from the thigh, and the fourth

How fine it is to see, with the eyes of faith, Darius and Cyrus, Alexander, the Romans, Pompey and Herod

702. Zeal of the Jewish people for the law, especially after there were no more prophets.

703. While the prophets were for maintaining the law, the people were indifferent. But, since there have been

704. The devil troubled the zeal of the Jews before Jesus Christ, because he would have been their salvation,

705. Proof.Prophecies with their fulfilment; what has preceded and what has followed Jesus Christ.

706. The prophecies are the strongest proof of Jesus Christ. It is for them also that God has made most

provision; for the event which has fulfilled them is a miracle existing since the birth of the Church to the end.

So God has raised up prophets during sixteen hundred years, and, during four hundred years afterwards, He

has scattered all these prophecies among all the Jews, who carried them into all parts of the world. Such was

the preparation for the birth of Jesus Christ, and, as His Gospel was to be believed by all the world, it was not

only necessary that there should be prophecies to make it believed, but that these prophecies should exist

707. But it was not enough that the prophecies should exist. It was necessary that they should be distributed

throughout all places and preserved throughout all times. And, in order that this agreement might not be taken

It is far more glorious for the Messiah that the Jews should be the specators and even the instruments of His

708. Prophecies.The time foretold by the state of the Jewish people, by the state of the heathen, by the

709. One must be bold to predict the same thing in so many ways. It was necessary that the four idolatrous or

pagan monarchies, the end of the kingdom of Judah, and the seventy weeks, should happen at the same time,

710. Prophecies.If one man alone had made a book of predictions about Jesus Christ, as to the time and the

manner, and Jesus Christ had come in conformity to these prophecies, this fact would have infinite weight.

But there is much more here. Here is a succession of men during four thousand years, who, consequently and

without variation, come, one after another, to foretell this same event. Here is a whole people who announce

it and who have existed for four thousand years, in order to give corporate testimony of the assurances which

they have and from which they cannot be diverted by whatever threats and persecutions people may make

711. Predictions of particular things.They were strangers in Egypt, without any private property, either in

that country or elsewhere. There was not the least appearance, either of the royalty which had previously

existed so long, or of that supreme council of seventy judges which they called the Sanhedrin and which,

having been instituted by Moses, lasted to the time of Jesus Christ. All these things were as far removed from

their state at that time as they could be, when Jacob, dying, and blessing his twelve children, declared to

them, that they would be proprietors of a great land, and foretold in particular to the family of Judah, that the

kings, who would one day rule them, should be of his race; and that all his brethren should be their subjects;

and that even the Messiah, who was to be the expectation of nations, should spring from him; and that the

kingship should not be taken away from Judah, nor the ruler and lawgiver of his descendants, till the

This same Jacob, disposing of this future land as though he had been its ruler, gave a portion to Joseph more

than to the others. "I give you," said he, "one part more than to your brothers." And blessing his two children,

Ephraim and Manasseh, whom Joseph had presented to him, the elder, Manasseh, on his right, and the young

Ephraim on his left, he put his arms crosswise, and placing his right hand on the head of Ephraim, and his left

on Manasseh, he blessed them in this manner. And, upon Joseph's representing to him that he was preferring

the younger, he replied to him with admirable resolution: "I know it well, my son; but Ephraim will increase

more than Manasseh." This has been indeed so true in the result that, being alone almost as fruitful as the two

entire lines which composed a whole kingdom, they have been usually called by the name of Ephraim alone.

This same Joseph, when dying, bade his children carry his bones with them when they should go into that

Moses, who wrote all these things so long before they happened, himself assigned to each family portions of

that land before they entered it, as though he had been its ruler. In fact he declared that God was to raise up

from their nation and their race a prophet, of whom he was the type; and he foretold them exactly all that was

to happen to them in the land which they were to enter after his death, the victories which God would give

them, their ingratitude towards God, the punishments which they would receive for it, and the rest of their

adventures. He gave them judges who should make the division. He prescribed the entire form of political

government which they should observe, the cities of refuge which they should build, and...

712. The prophecies about particular things are mingled with those about the Messiah, so that the prophecies

of the Messiah should not be without proofs, nor the special prophecies without fruit.

713. Perpetual captivity of the Jews.Jer. 11:11: "I will bring evil upon Judah from which they shall not be

Types.Is. 5: "The Lord had a vineyard, from which He looked for grapes; and it brought forth only wild

grapes. I will therefore lay it waste, and destroy it; the earth shall only bring forth thorns, and I will forbid the

clouds from raining upon it. The vineyard of the Lord is the house of Israel, and the men of Judah His

pleasant plant. I looked that they should do justice, and they bring forth only iniquities."

Is. 8: "Sanctify the Lord with fear and trembling; let Him be your only dread, and He shall be to you for a

sanctuary, but for a stone of stumbling and a rock of offence to both the houses of Israel, for a gin and for a

snare to the inhabitants of Jerusalem; and many among them shall stumble against that stone, and fall, and be

broken, and be snared, and perish. Hide my words, and cover my law for my disciples.

"I will then wait in patience upon the Lord that hideth and concealeth Himself from the house of Jacob."

Is. 29: "Be amazed and wonder, people of Israel; stagger and stumble, and be drunken, but not with wine;

stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep. He will

close your eyes; He will cover your princes and your prophets that have visions." (Daniel xii: "The wicked

shall not understand, but the wise shall understand." Hosea, the last chapter, the last verse, after many

temporal blessings, says: "Who is wise, and he shall understand these things?" etc.) "And the visions of all

the prophets are become unto you as a sealed book, which men deliver to one that is learned, and who can

read; and he saith, I cannot read it, for it is sealed. And when the book is delivered to them that are not

"Wherefore the Lord said, Forasmuch as this people with their lips do honour me, but have removed their

heart far from me,"there is the reason and the cause of it; for if they adored God in their hearts, they would

understand the prophecies,"and their fear towards me is taught by the precept of man. Therefore, behold, I

will proceed to do a marvellous work among this people, even a marvellous work and a wonder; for the

Prophecies. Proofs of Divinity.Is. 41: "Shew the things that are to come hereafter, that we may know that

ye are gods: we will incline our heart unto your words. Teach us the things that have been at the beginning,

"By this we shall know that ye are gods. Yea, do good or do evil, if you can. Let us then behold it and reason

together. Behold, ye are of nothing, and only an abomination, etc. Who," (among contemporary writers),

"hath declared from the beginning that we may know of the things done from the beginning and origin? that

we may say, You are righteous. There is none that teacheth us, yea, there is none that declareth the future."

Is. 42: "I am the Lord, and my glory will I not give to another. I have foretold the things which have come to

pass, and things that are to come do I declare. Sing unto God a new song in all the earth.

"Bring forth the blind people that have eyes and see not, and the deaf that have ears and hear not. Let all the

nations be gathered together. Who among them can declare this, and shew us former things, and things to

come? Let them bring forth their witnesses, that they may be justified; or let them hear, and say, It is truth.

"Ye are my witnesses, saith the Lord, and my servant whom I have chosen; that ye may know and believe

"I have declared, and have saved, and I alone have done wonders before your eyes: ye are my witnesses, said

"For your sake I have brought down the forces of the Babylonians. I am the Lord, your Holy One and

"I have made a way in the sea, and a path in the mighty waters. I am He that drowned and destroyed for ever

"Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the

"This people have I formed for myself; I have established them to shew forth my praise, etc.

"I, even I, am He that blotteth out thy transgressions for mine own sake, and will not remember thy sins. Put

in remembrance your ingratitude: see thou, if thou mayest be justified. Thy first father hath sinned, and thy

Is. 44.: "I am the first, and I am the last, saith the Lord. Let him who will equal himself to me, declare the

order of things since I appointed the ancient people, and the things that are coming. Fear ye not: have I not

Prophecy of Cyrus.Is. 45:4: "For Jacob's sake, mine elect, I have called thee by thy name."

Is. 45:21: "Come and let us reason together. Who hath declared this from ancient time? Who hath told it from

Is. 46: "Remember the former things of old, and know there is none like me, declaring the end from the

beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will

Is. 42: "Behold, the former things are come to pass, and new things do I declare; before they spring forth I tell

Is. 48:3: "I have declared the former things from the beginning; I did them suddenly; and they came to pass.

Because I know that thou art obstinate, that thy spirit is rebellious, and thy brow brass; I have even declared it

to thee before it came to pass: lest thou shouldst say that it was the work of thy gods, and the effect of their

"Thou hast seen all this; and will not ye declare it? I have shewed thee new things from this time, even hidden

things, and thou didst not know them. They are created now, and not from the beginning; I have kept them

"Yea, thou knewest not; yea, thou heardest not; yea, from that time that thine ear was not opened: for I knew

that thou couldst deal very treacherously, and wast called a transgressor from the womb."

Reprobation of the Jews and conversion of the Gentiles.Is. 65: "I am sought of them that asked not for me;

I am found of them that sought me not; I said, Behold me, behold me, behold me, unto a nation that did not

"I have spread out my hands all the day unto an unbelieving people, which walketh in a way that was not

good, after their own thoughts; a people that provoketh me to anger continually by the sins they commit in

"Your iniquities, and the iniquities of your fathers, will I assemble together, and will recompense you for all

"Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not, for a blessing is in

it and the promise of fruit: for my servants' sake I will not destroy all Israel.

"Thus I will bring forth a seed out of Jacob and out of Judah, an inheritor of my mountains, and mine elect

and my servants shall inherit it, and my fertile and abundant plains; but I will destroy all others, because you

have forgotten your God to serve strange gods. I called, and ye did not answer; I spake, and ye did not hear;

"Therefore thus saith the Lord, Behold, my servants shall eat, but ye shall be hungry; my servants shall

rejoice, but ye shall be ashamed; my servants shall sing for joy of heart, but ye shall cry and howl for

"And ye shall leave your name for a curse unto my chosen: for the Lord shall slay thee, and call His servants

by another name, that he who blesseth himself in the earth shall bless himself in God, etc., because the former

"For, behold, I create new heavens and a new earth; and the former things shall not be remembered, nor come

"But be ye glad and rejoice for ever in that which I create; for, behold, I create Jerusalem a rejoicing, and her

"And I will rejoice in Jerusalem and joy in my people; and the voice of weeping shall no more be heard in

"Before they call, I will answer; and while they are yet speaking, I will hear. The wolf and the lamb shall feed

together, and the lion shall eat straw like the bullock; and dust shall be the serpent's meat. They shall not hurt

Is. 56:3: "Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my

"Blessed is the man that doeth this, that keepeth the Sabbath, and keepeth his hand from doing any evil.

"Neither let the strangers that have joined themselves to me, say, God will separate me from His people. For

thus saith the Lord: Whoever will keep my Sabbath, and choose the things that please me, and take hold of

my covenant; even unto them will I give in mine house a place and a name better than that of sons and of

Is. 59:9: "Therefore for our iniquities is justice far from us: we wait for light, but behold obscurity; for

brightness, but we walk in darkness. We grope for the wall like the blind; we stumble at noonday as in the

"We roar all like bears, and mourn sore like doves; we look for judgment, but there is none; for salvation, but

Is. 66:18: "But I know their works and their thoughts; it shall come that I will gather all nations and tongues,

"And I will set a sign among them, and I will send those that escape of them unto the nations, to Africa, to

Lydia, to Italy, to Greece, and to the people that have not heard my fame, neither have seen my glory. And

Jer. 7. Reprobation of the Temple: "Go ye unto Shiloth, where I set my name at the first, and see what I did to

it for the wickedness of my people. And now, because ye have done all these works, saith the Lord, I will do

unto this house, wherein my name is called upon, wherein ye trust, and unto the place which I gave to your

priests, as I have done to Shiloth." (For I have rejected it, and made myself a temple elsewhere.)

"And I will cast you out of my sight, as I have cast out all your brethren, even the seed of Ephraim."

Jer. 7:22: "What avails it you to add sacrifice to sacrifice? For I spake not unto your fathers, when I brought

them out of the land of Egypt, concerning burnt offerings or sacrifices. But this thing commanded I them,

saying, Obey and be faithful to my commandments, and I will be your God, and ye shall be my people." (It

was only after they had sacrificed to the golden calf that I gave myself sacrifices to turn into good an evil

Jer. 7:4: "Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of

714. The Jews witnesses for God. Is. 43:9; 44:8. Prophecies fulfilled.I Kings 13:2. I Kings 22:16. Joshua

Malachi 1:11. The sacrifice of the Jews rejected, and the sacrifice of the heathen, (even out of Jerusalem,) and

Moses, before dying, foretold the calling of the Gentiles, Deut. 32:21. and the reprobation of the Jews.

Prophecy."Your name shall be a curse unto mine elect, and I will give them another name."

"Make their heart fat," and how? by flattering their lust and making them hope to satisfy it.

715. Prophecy.Amos and Zechariah. They have sold the just one, and therefore will not be recalled. Jesus

Malachi. Grotius. The second temple glorious. Jesus Christ will come. Haggai 2:7, 8, 9, 10.

716. Hosea 3.Is. 42. 48. 44. 60. 61. last verse. "I foretold it long since that they might know that it is I."

717. Prophecies.The promise that David will always have descendants. Jer. 13:13.

718. The eternal reign of the race of David, II Chron., by all the prophecies, and with an oath. And it was not

719. We might perhaps think that, when the prophets foretold that the sceptre should not depart from Judah

until the eternal King came, they spoke to flatter the people and that their prophecy was proved false by

Herod. But to show that this was not their meaning and that, on the contrary, they knew well that this

temporal kingdom should cease, they said that they would be without a king and without a prince, and for a

720. Non habemus regem nisi Caesarem.[140] Therefore Jesus Christ was the Messiah, since they had no

722. Daniel 2: "All thy soothsayers and wise men cannot shew unto thee the secret which thou hast

demanded. But there is a God in heaven who can do so, and that hath revealed to thee in thy dream what shall

"And it is not by my own wisdom that I have knowledge of this secret, but by the revelation of this same

"Thy dream was then of this kind. Thou sawest a great image, high and terrible, which stood before thee. His

head was of gold, his breast and arms of silver, his belly and his thighs of brass, his legs of iron, his feet part

of iron and part of clay. Thus thou sawest till that a stone was cut out without hands, which smote the image

"Then was the iron, the clay, the brass, the silver, and the gold broken to pieces together, and the wind carried

them away; but this stone that smote the image became a great mountain, and filled the whole earth. This is

"Thou who art the greatest of kings, and to whom God hath given a power so vast that thou art renowned

among all peoples, art the head of gold which thou hast seen. But after thee shall arise another kingdom

inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth.

"But the fourth kingdom shall be strong as iron, and even as iron breaketh in pieces and subdueth all things,

"And whereas thou sawest the feet and toes, part of clay and part of iron, the kingdom shall be divided; but

"But as iron cannot be firmly mixed with clay, so they who are represented by the iron and by the clay, shall

"Now in the days of these kings shall God set up a kingdom, which shall never be destroyed, nor ever be

delivered up to other people. It shall break in pieces and consume all these kingdoms, and it shall stand for

ever, according as thou sawest that the stone was cut out of the mountain without hands, and that it fell from

the mountain, and brake in pieces the iron, the clay, the silver, and the gold. God hath made known to thee

what shall come to pass hereafter. This dream is certain, and the interpretation thereof sure.

Daniel 8:8. "Daniel having seen the combat of the ram and of the hegoat, who vanquished him and ruled

over the earth, whereof the principal horn being broken four others came up toward the four winds of heaven,

and out of one of them came forth a little horn, which waxed exceedingly great toward the south, and toward

the east, and toward the land of Israel, and it waxed great even to the host of heaven; and it cast down some

of the stars, and stamped upon them, and at last overthrew the prince, and by him the daily sacrifice was

"This is what Daniel saw. He sought the meaning of it, and a voice cried in this manner, 'Gabriel, make this

"The ram which thou sawest is the king of the Medes and Persians, and the hegoat is the king of Greece, and

"Now that being broken, whereas four stood up for it, four kingdoms shall stand up out of the nation, but not

"And in the latter time of their kingdom, when iniquities are come to the full, there shall arise a king, insolent

and strong, but not by his own power, to whom all things shall succeed after his own will; and he shall

destroy the holy people, and through his policy also he shall cause craft to prosper in his hand, and he shall

destroy many. He shall also stand up against the Prince of princes, but he shall perish miserably, and

Daniel 9:20. "Whilst I was praying with all my heart, and confessing my sin and the sin of all my people, and

prostrating myself before my God, even Gabriel, whom I had seen in the vision at the beginning, came to me

and touched me about the time of the evening oblation, and he informed me and said, O Daniel, I am now

come forth to give thee the knowledge of things. At the beginning of thy supplications I came to shew that

which thou didst desire, for thou are greatly beloved: therefore understand the matter, and consider the vision.

Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to

make an end of sins, and to abolish iniquity, and to bring in everlasting righteousness; to accomplish the

vision and the prophecies, and to anoint the Most Holy. (After which this people shall be no more thy people,

nor this city the holy city. The times of wrath shall be passed, and the years of grace shall come for ever.)

"Know therefore, and understand, that, from the going forth of the commandment to restore and to build

Jerusalem unto the Messiah the Prince, shall be seven weeks, and three score and two weeks." (The Hebrews

were accustomed to divide numbers, and to place the small first. Thus, 7 and 62 make 69. Of this 70 there

will then remain the 70th, that is to say, the 7 last years of which he will speak next.)

"The street shall be built again, and the wall, even in troublous times. And after three score and two weeks,"

(which have followed the first seven. Christ will then be killed after the sixtynine weeks, that is to say, in

the last week), "the Christ shall be cut off, and a people of the prince that shall come shall destroy the city and

the sanctuary, and overwhelm all, and the end of that war shall accomplish the desolation."

"Now one week," (which is the seventieth, which remains), "shall confirm the covenant with many, and in the

midst of the week," (that is to say, the last three and a half years), "he shall cause the sacrifice and the

oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the

Daniel 11. "The angel said to Daniel: There shall stand up yet," (after Cyrus, under whom this still is), "three

kings in Persia," (Cambyses, Smerdis, Darius); and the fourth who shall then come," (Xerxes) "shall be far

richer than they all, and far stronger, and shall stir up all his people against the Greeks.

"But a mighty king shall stand up," (Alexander), "that shall rule with great dominion, and do according to his

will. And when he shall stand up, his kingdom shall be broken, and shall be divided in four parts toward the

four winds of heaven," (as he had said above, 7:6; 8:8), "but not his posterity; and his successors shall not

equal his power, for his kingdom shall be plucked up, even for others besides these," (his four chief

"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be strong; but one of his princes shall be

strong above him, and his dominion shall be a great dominion," (Seleucus, King of Syria. Appian says that he

"And in the end of years they shall join themselves together, and the king's daughter of the south," (Berenice,

daughter of Ptolemy Philadelphus, son of the other Ptolemy), "shall come to the king of the north," (to

Antiochus Deus, King of Syria and of Asia, son of Seleucus Lagidas), "to make peace between these princes.

"But neither she nor her seed shall have a long authority; for she and they that brought her, and her children,

and her friends, shall be delivered to death." (Berenice and her son were killed by Seleucus Callinicus.)

"But out of a branch of her roots shall one stand up," (Ptolemy Euergetes was the issue of the same father as

Berenice), "which shall come with a mighty army into the land of the king of the north, where he shall put all

under subjection, and he shall also carry captive into Egypt their gods, their princes, their gold, their silver,

and all their precious spoils," (if he had not been called into Egypt by domestic reasons, says Justin, he would

have entirely stripped Seleucus); "and he shall continue several years when the king of the north can do

"And so he shall return into his kingdom. But his sons shall be stirred up, and shall assemble a multitude of

great forces," (Seleucus Ceraunus, Antiochus the Great). "And their army shall come and overthrow all;

wherefore the king of the south shall be moved with choler, and shall also form a great army, and fight him,"

(Ptolemy Philopator against Antiochus the Great at Raphia), "and conquer; and his troops shall become

insolent, and his heart shall be lifted up," (this Ptolemy desecrated the temple; Josephus): "he shall cast down

many ten thousands, but he shall not be strengthened by it. For the king of the north," (Antiochus the Great),

"shall return with a greater multitude than before, and in those times also a great number of enemies shall

stand up against the king of the south," (during the reign of the young Ptolemy Epiphanes); "also the

apostates and robbers of thy people shall exalt themselves to establish the vision; but they shall fall." (Those

who abandon their religion to please Euergetes, when he will send his troops to Scopas; for Antiochus will

again take Scopas, and conquer them.) "And the king of the north shall destroy the fenced cities, and the arms

of the south shall not withstand, and all shall yield to his will; he shall stand in the land of Israel, and it shall

yield to him. And thus he shall think to make himself master of all the empire of Egypt, (despising the youth

of Epiphanes, says Justin). "And for that he shall make alliance with him, and give his daughter" (Cleopatra,

in order that she may betray her husband. On which Appian says that, doubting his ability to make himself

master of Egypt by force, because of the protection of the Romans, he wished to attempt it by cunning). "He

shall wish to corrupt her, but she shall not stand on his side, neither be for him. Then he shall turn his face to

other designs, and shall think to make himself master of some isles, (that is to say, seaports), "and shall take

"But a prince shall oppose, his conquests," (Scipio Africanus, who stopped the progress of Antiochus the

Great, because he offended the Romans in the person of their allies), "and shall cause the reproach offered by

him to cease. He shall then return into his kingdom and there perish, and be no more." (He was slain by his

"And he who shall stand up in his estate," (Seleucus Philopator or Soter, the son of Antiochus the Great),

"shall be a tyrant, a raiser of taxes in the glory of the kingdom," (which means the people), "but within a few

days he shall be destroyed, neither in anger nor in battle. And in his place shall stand up a vile person,

unworthy of the honour of the kingdom, but he shall come in cleverly by flatteries. All armies shall bend

before him; he shall conquer them, and even the prince with whom he has made a covenant. For having

renewed the league with him, he shall work deceitfully, and enter with a small people into his province,

peaceably and without fear. He shall take the fattest places, and shall do that which his fathers have not done,

723. Prophecies.The seventy weeks of Daniel are ambiguous as regards the term of commencement,

because of the terms of the prophecy; and as regards the term of conclusion, because of the differences

724. Predictions.That in the fourth monarchy, before the destruction of the second temple, before the

dominion of the Jews was taken away, in the seventieth week of Daniel, during the continuance of the second

temple, the heathen should be instructed, and brought to the knowledge of the God worshipped by the Jews;

that those who loved Him should be delivered from their enemies, and filled with His fear and love.

And it happened that in the fourth monarchy, before the destruction of the second temple, etc., the heathen in

great number worshipped God, and led an angelic life. Maidens dedicated their virginity and their life to God.

Men renounced their pleasures. What Plato could only make acceptable to a few men, specially chosen and

instructed, a secret influence imparted by the power of a few words, to a hundred million ignorant men.

The rich left their wealth. Children left the dainty homes of their parents to go into the rough desert. (See

Philo the Jew.) All this was foretold a great while ago. For two thousand years no heathen had worshipped

the God of the Jews; and at the time foretold, a great number of the heathen worshipped this only God. The

temples were destroyed. The very kings made submission to the cross. All this was due to the Spirit of God,

No heathen, since Moses until Jesus Christ, believed according to the very Rabbis. A great number of the

heathen, after Jesus Christ, believed in the books of Moses, kept them in substance and spirit, and only

725. Prophecies.The conversion of the Egyptians (Isaiah 19:19); an altar in Egypt to the true God.

726. Prophecies.In Egypt. Pugio Fidei, p. 659. Talmud. "It is a tradition among us, that, when the Messiah

shall come, the house of God, destined for the dispensation of His Word, shall be full of filth and impurity;

and that the wisdom of the scribes shall be corrupt and rotten. Those who shall be afraid to sin, shall be

Is. xlix: "Listen, O isles, unto me, and hearken, ye people, from afar: The Lord hath called me by my name

from the womb of my mother; in the shadow of His hand hath He hid me, and hath made my words like a

sharp sword, and said unto me, Thou art my servant in whom I will be glorified. Then I said, Lord, have I

laboured in vain? have I spent my strength for nought? yet surely my judgment is with Thee, O Lord, and my

work with Thee. And now, saith the Lord, that formed me from the womb to be His servant, to bring Jacob

and Israel again to Him, Thou shalt be glorious in my sight, and I will be thy strength. It is a light thing that

thou shouldst convert the tribes of Jacob; I have raised thee up for a light to the Gentiles, that thou mayest be

my salvation unto the ends of the earth. Thus saith the Lord to him whom man despiseth, to him whom the

nation abhorreth, to a servant of rulers, Princes and kings shall worship thee, because the Lord is faithful that

"Again saith the Lord unto me, I have heard thee in the days of salvation and of mercy, and I will preserve

thee for a covenant of the people, to cause to inherit the desolate nations, that thou mayest say to the

prisoners: Go forth; to them that are in darkness show yourselves, and possess these abundant and fertile

lands. They shall not hunger nor thirst, neither shall the heat nor sun smite them; for he that hath mercy upon

them shall lead them, even by the springs of waters shall he guide them, and make the mountains a way

before them. Behold, the peoples shall come from all parts, from the east and from the west, from the north

and from the south. Let the heavens give glory to God; let the earth be joyful; for it hath pleased the Lord to

"Yet Zion dared to say: The Lord hath forsaken me, and hath forgotten me. Can a woman forget her child,

that she should not have compassion on the son of her womb? but if she forget, yet will not I forget thee, O

Sion. I will bear thee always between my hands, and thy walls are continually before me. They that shall

build thee are come, and thy destroyers shall go forth of thee. Lift up thine eyes round about, and behold; all

these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee

with them all, as with an ornament. Thy waste and thy desolate places, and the land of thy destruction shall

even now be too narrow by reason of the inhabitants, and the children thou shalt have after thy barrenness

shall say again in thy ears: The place is too strait for me: give place to me that I may dwell. Then shalt thou

say in thy heart: Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and

removing to and fro? and who brought up these? Behold, I was left alone; these, where had they been? And

the Lord shall say to thee: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the

people; and they shall bring thy sons in their arms and in their bosoms. And kings shall be their nursing

fathers, and queens their nursing mothers; they shall bow down to thee with their face toward the earth, and

lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for

me. Shall the prey be taken from the mighty? But even if the captives be taken away from the strong, nothing

shall hinder me from saving thy children, and from destroying thy enemies; and all flesh shall know that I am

"Thus saith the Lord: What is the bill of this divorcement, wherewith I have put away the synagogue? and

why have I delivered it into the hand of your enemies? Is it not for your iniquities and for your transgressions

"For I came, and no man received me; I called and there was none to hear. Is my arm shortened, that I cannot

"Therefore I will show the tokens of mine anger; I will clothe the heavens with darkness, and make sackcloth

"The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him

"I gave my body to the smiters, and my cheeks to outrage; I hid not my face from shame and spitting. But the

"He is near that justifieth me; who will contend with me? who will be mine adversary, and accuse me of sin,

"All men shall pass away, and be consumed by time; let those that fear God hearken to the voice of His

servant; let him that languisheth in darkness put his trust in the Lord. But as for you, ye do but kindle the

wrath of God upon you; ye walk in the light of your fire and in the sparks that ye have kindled. This shall ye

"Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are

hewn, and to the hole of the pit whence ye are digged. Look unto Abraham, your father, and unto Sarah that

bare you: for I called him alone, when childless, and increased him. Behold, I have comforted Zion, and

"Hearken unto me, my people, and give ear unto me; for a law shall proceed from me, and I will make my

Amos viii. The prophet, having enumerated the sins of Israel, said that God had sworn to take vengeance on

He says this: "And it shall come to pass in that day, saith the Lord, that I will cause the sun to go down at

noon, and I will darken the earth in the clear day; and I will turn your feasts into mourning, and all your songs

"You all shall have sorrow and suffering, and I will make this nation mourn as for an only son, and the end

therefore as a bitter day. Behold, the days come, saith the Lord, that I will send a famine in the land, not a

famine of bread, nor a thirst for water, but of hearing the words of the Lord. And they shall wander from sea

to sea, and from the north even to the east; they shall run to and fro to seek the word of the Lord, and shall not

"In that day shall the fair virgins and young men faint for thirst. They that have followed the idols of Samaria,

and sworn by the god of Dan, and followed the manner of Beersheba, shall fall, and never rise up again."

Amos 3:2: "Ye only have I known of all the families of the earth for my people."

Daniel 12:7. Having described all the extent of the reign of the Messiah, he says: "All these things shall be

Haggai 2:4: "Ye who, comparing this second house with the glory of the first, despise it, be strong, saith the

Lord, be strong, O Zerubbabel, and O Jesus, the high priest, be strong, all ye people of the land, and work.

For I am with you, saith the Lord of hosts; according to the word that I covenanted with you when ye came

out of Egypt, so my spirit remaineth among you. Fear ye not. For thus saith the Lord of hosts: Yet one little

while, and I will shake the heavens, and the earth, and the sea, and the dry land," (a way of speaking to

indicate a great and an extraordinary change); "and I will shake all nations, and the desire of all the Gentiles

"The silver is mine, and the gold is mine, saith the Lord," (that is to say, it is not by that that I wish to be

honoured; as it is said elsewhere: All the beasts of the field are mine, what advantages me that they are

offered me in sacrifice?). "The glory of this latter house shall be greater than of the former, saith the Lord of

"According to all that thou desiredst in Horeb in the day of the assembly, saying, Let us not hear again the

voice of the Lord, neither let us see this fire any more, that we die not. And the Lord said unto me, Their

prayer is just. I will raise them up a prophet from among their brethren, like unto thee, and will put my words

in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that

whosoever will not hearken unto my words which he will speak in my name, I will require it of him.

Genesis 49: "Judah, thou art he whom thy brethren shall praise, and thou shalt conquer thine enemies; thy

father's children shall bow down before thee. Judah is a lion's whelp: from the prey, my son, thou art gone up,

"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto

He will be born in the village of Bethlehem. Micah 5. He will appear chiefly in Jerusalem and will be a

He is to blind the learned and the wise, Is. 6, 8, 29. etc.; and to preach the Gospel to the lowly, Is. 29; to open

the eyes of the blind, give health to the sick, and bring light to those that languish in darkness. Is. 61.

He is to show the perfect way, and be the teacher of the Gentiles. Is. 55; 43:17.

The prophecies are to be unintelligible to the wicked, Dan. 12; Hosea 14:10; but they are to be intelligible to

The prophecies, which represent Him as poor, represent Him as master of the nations. Is. 52:14, etc.; 53;

The prophecies, which foretell the time, foretell Him only as master of the nations and suffering, and not as in

the clouds nor as judge. And those, which represent Him thus as judge and in glory, do not mention the time.

When the Messiah is spoken of as great and glorious, it is as the judge of the world, and not its Redeemer.

He is to be a stone of stumbling and offence. Is. viii. Jerusalem is to dash against this stone.

And this stone is to grow into a huge mountain and fill the whole earth. Dan. 2.

So He is to be rejected, despised, betrayed (Ps. 108:8), sold (Zech. 11:12), spit upon, buffeted, mocked,

afflicted in innumerable ways, given gall to drink (Ps. 68), pierced (Zech. 12), His feet and His hands pierced,

They will wander, without kings, etc. (Hosea 3), without prophets (Amos), looking for salvation and finding

Hosea 1:9: "Ye are not my people, and I will not be your God, when ye are multiplied after the dispersion. In

the places where it was said, Ye are not my people, I will call them my people."

728. It was not lawful to sacrifice outside of Jerusalem, which was the place that the Lord had chosen, nor

even to eat the tithes elsewhere. Deut. 12:5, etc.; Deut. 14:23, etc.; 15:20; 16:2, 7, 11, 15.

Hosea foretold that they should be without a king, without a prince, without a sacrifice, and without an idol;

and this prophecy is now fulfilled, as they cannot make a lawful sacrifice out of Jerusalem.

729. Predictions.It was foretold that, in the time of the Messiah, He should come to establish a new

covenant, which should make them forget the escape from Egypt (Jer. 23:5; Is. 43:10); that He should place

His law not in externals, but in the heart; that He should put His fear, which had only been from without, in

730.... That then idolatry would be overthrown; that this Messiah would cast down all idols and bring men

That the temples of the idols would be cast down, and that among all nations and in all places of the earth. He

That He would be king of the Jews and Gentiles. And we see this king of the Jews and Gentiles oppressed by

both, who conspire His death; and ruler of both, destroying the worship of Moses in Jerusalem, which was its

centre, where He made His first Church; and also the worship of idols in Rome, the centre of it, where He

731. Prophecies.That Jesus Christ will sit on the right hand, till God has subdued His enemies.

732. "... Then they shall teach no more every man his neighbour, saying, Here is the Lord, for God shall make

"... Your sons shall prophesy." "I will put my spirit and my fear in your heart."

All that is the same thing. To prophesy is to speak of God, not from outward proofs, but from an inward and

And there has never come, before Him nor after Him, any man who has taught anything divine approaching

734.... That Jesus Christ would be small in His beginning, and would then increase. The little stone of Daniel.

If I had in no wise heard of the Messiah, nevertheless, after such wonderful predictions of the course of the

world which I see fulfilled, I see that He is divine. And, if I knew that these same books foretold a Messiah, I

should be sure that He would come; and seeing that they place His time before the destruction of the second

735. Prophecies.That the Jews would reject Jesus Christ, and would be rejected of God, for this reason,

that the chosen vine brought forth only wild grapes. That the chosen people would be fruitless, ungrateful,

and unbelieving, populum non credentem et contradicentem.141 That God would strike them with blindness,

and in full noon they would grope like the blind; and that a forerunner would go before Him.

That a deliverer should come, who would crush the demon's head, and free His people from their sins, ex

omnibus iniquitatibus;[143] that there should be a New Covenant, which would be eternal; that there should

be another priesthood after the order of Melchisedek, and it should be eternal; that the Christ should be

glorious, mighty, strong, and yet so poor that He would not be recognised, nor taken for what He is, but

rejected and slain; that His people who denied Him should no longer be His people; that the idolaters should

receive Him, and take refuge in Him; that He should leave Zion to reign in the centre of idolatry; that

nevertheless the Jews should continue for ever; that He should be of Judah, and when there should be no

737. Therefore I reject all other religions. In that way I find an answer to all objections. It is right that a God

so pure should only reveal Himself to those whose hearts are purified. Hence this religion is lovable to me,

and I find it now sufficiently justified by so divine a morality. But I find more in it.

I find it convincing that, since the memory of man has lasted, it was constantly announced to men that they

were universally corrupt, but that a Redeemer should come; that it is not one man who said it, but

innumerable men, and a whole nation expressly made for the purpose and prophesying for four thousand

years. This is a nation which is more ancient than every other nation. Their books, scattered abroad, are four

The more I examine them, the more truths I find in them: an entire nation foretell Him before His advent, and

an entire nation worship Him after His advent; what has preceded and what has followed; in short, people

without idols and kings, this synagogue which was foretold, and these wretches who frequent it and who,

being our enemies, are admirable witnesses of the truth of these prophecies, wherein their wretchedness and

I find this succession, this religion, wholly divine in its authority, in its duration, in its perpetuity, in its

morality, in its conduct, in its doctrine, in its effects. The frightful darkness of the Jews was foretold. Eris

palpans in meridie.144 Dabitur liber scienti literas... et dicet: Non possum legere.145 While the sceptre was

still in the hands of the first foreign usurper, there is the report of the coming of Jesus Christ.

So I hold out my arms to my Redeemer, who, having been foretold for four thousand years, has come to

suffer and to die for me on earth, at the time and under all the circumstances foretold. By His grace, I await

death in peace, in the hope of being eternally united to Him. Yet I live with joy, whether in the prosperity

which it pleases Him to bestow upon me, or in the adversity which He sends for my good, and which He has

738. The prophecies having given different signs which should all happen at the advent of the Messiah, it was

necessary that all these signs should occur at the same time. So it was necessary that the fourth monarchy

should have come, when the seventy weeks of Daniel were ended; and that the sceptre should have then

departed from Judah. And all this happened without any difficulty. Then it was necessary that the Messiah

should come; and Jesus Christ then came, who was called the Messiah. And all this again was without

739. The prophets foretold, and were not foretold. The saints again were foretold, but did not foretell. Jesus

740. Jesus Christ, whom the two Testaments regard, the Old as its hope, the New as its model, and both as

741. The two oldest books in the world are those of Moses and Job, the one a Jew and the other a Gentile.

Both of them look upon Jesus Christ as their common centre and object: Moses in relating the promises of

God to Abraham, Jacob, etc., and his prophecies; and Job, Quis mihi det ut, etc. Scio enim quod redemptor

742. The Gospel only speaks of the virginity of the Virgin up to the time of the birth of Jesus Christ. All with

744. "Pray that ye enter not into temptation." It is dangerous to be tempted; and people are tempted because

Et tu conversus confirma fratres tuos. But before, conversus Jesus respexit Petrum.147

Saint Peter asks permission to strike Malchus and strikes before hearing the answer. Jesus Christ replies

The word, Galilee, which the mob pronounced as if by chance, in accusing Jesus Christ before Pilate,

afforded Pilate a reason for sending Jesus Christ to Herod. And thereby the mystery was accomplished, that

He should be judged by Jews and Gentiles. Chance was apparently the cause of the accomplishment of the

745. Those who have a difficulty in believing seek a reason in the fact that the Jews do not believe. "Were

this so clear," say they, "why did the Jews not believe"? And they almost wish that they had believed, so as

not to be kept back by the example of their refusal. But it is their very refusal that is the foundation of our

faith. We should be much less disposed to the faith, if they were on our side. We should then have a more

ample pretext. The wonderful thing is to have made the Jews great lovers of the things foretold, and great

746. The Jews were accustomed to great and striking miracles, and so, having had the great miracles of the

Red Sea and of the land of Canaan as an epitome of the great deeds of their Messiah, they therefore looked

747. The carnal Jews and the heathen have their calamities, and Christians also. There is no Redeemer for the

heathen, for they do not so much as hope for one. There is no Redeemer for the Jews; they hope for Him in

748. In the time of the Messiah the people divided themselves. The spiritual embraced the Messiah, and the

749. "If this was clearly foretold to the Jews, how did they not believe it, or why were they not destroyed for

I reply: in the first place, it was foretold both that they would not believe a thing so clear and that they would

not be destroyed. And nothing is more to the glory of the Messiah; for it was not enough that there should be

750. If the Jews had all been converted by Jesus Christ, we should have none but questionable witnesses. And

751. What do the prophets say of Jesus Christ? That He will be clearly God? No; but that He is a God truly

hidden; that He will be slighted; that none will think that it is He; that He will be a stone of stumbling, upon

which many will stumble, etc. Let people then reproach us no longer for want of clearness, since we make

But, it is said, there are obscurities. And without that, no one would have stumbled over Jesus Christ, and this

David: a great witness; a king, good, merciful, a beautiful soul, a sound mind, powerful. He prophesies, and

He had only to say that he was the Messiah, if he had been vain; for the prophecies are clearer about him than

753. Herod was believed to be the Messiah. He had taken away the sceptre from Judah but he was not of

In what way should the Messiah come, seeing that through Him the sceptre was to be eternally in Judah and

In order to effect that seeing they should not see, and hearing they should not understand, nothing could be

756. What can we have but reverence for a man who foretells plainly things which come to pass, and who

declares his intention both to blind and to enlighten, and who intersperses obscurities among the clear things

757. The time of the first advent was foretold; the time of the second is not so; because the first was to be

obscure, and the second is to be brilliant and so manifest that even His enemies will recognise it. But, as He

was first to come only in obscurity and to be known only of those who searched the Scriptures.

758. God, in order to cause the Messiah to be known by the good and not to be known by the wicked, made

Him to be foretold in this manner. If the manner of the Messiah had been clearly foretold, there would have

been no obscurity, even for the wicked. If the time had been obscurely foretold, there would have been

obscurity, even for the good. For their goodness of heart would not have made them understand, for instance,

that the closed mem signifies six hundred years. But that time has been clearly foretold, and the manner in

By this means, the wicked, taking the promised blessings for material blessings, have fallen into error, in

spite of the clear prediction of the time; and the good have not fallen in error. For the understanding of the

promised blessings depends on the heart, which calls good that which it loves; but the understanding of the

promised time does not depend on the heart. And thus the clear prediction of the time, and the obscure

760. The Jews reject Him, but not all. The saints receive Him, and not the carnalminded. And so far is this

from being against His glory, that it is the last touch which crowns it. For their argument, the only one found

in all their writings, in the Talmud and in the Rabbinical writings, amounts only to this, that Jesus Christ has

not subdued the nations with sword in hand, gladium tuum, potentissime.[153] (Is this all they have to say?

Jesus Christ has been slain, say they. He has failed. He has not subdued the heathen with His might. He has

not bestowed upon us their spoil. He does not give riches. Is this all they have to say? It is in this respect that

He is lovable to me. I would not desire Him whom they fancy.) It is evident that it is only His life which has

prevented them from accepting Him; and through this rejection they are irreproachable witnesses, and, what

By means of the fact that this people have not accepted Him, this miracle here has happened. The prophecies

were the only lasting miracles which could be wrought, but they were liable to be denied.

761. The Jews, in slaying Him in order not to receive Him as the Messiah, have given Him the final proof of

And in continuing not to recognise Him, they made themselves irreproachable witnesses. Both in slaying

Him and in continuing to deny Him, they have fulfilled the prophecies (Is. 60; Ps. 71).

762. What could the Jews, His enemies, do? If they receive Him, they give proof of Him by their reception;

for then the guardians of the expectation of the Messiah receive Him. If they reject Him, they give proof of

764. The Church has had as much difficulty in showing that Jesus Christ was man, against those who denied

765. Source of contradictions.A God humiliated, even to the death on the cross; a Messiah triumphing over

death by his own death. Two natures in Jesus Christ, two advents, two states of man's nature.

766. Types.Saviour, father, sacrificer, offering, food, king, wise, lawgiver, afflicted, poor, having to

Jesus Christ. Offices.He alone had to create a great people, elect, holy, and chosen; to lead, nourish, and

bring it into the place of rest and holiness; to make it holy to God; to make it the temple of God; to reconcile

it to, and, save it from, the wrath of God; to free it from the slavery of sin, which visibly reigns in man; to

give laws to this people, and engrave these laws on their heart; to offer Himself to God for them, and sacrifice

Himself for them; to be a victim without blemish, and Himself the sacrificer, having to offer Himself, His

767. Of all that is on earth, He partakes only of the sorrows, not of the joys. He loves His neighbours, but His

love does not confine itself within these bounds, and overflows to His own enemies, and then to those of

768. Jesus Christ typified by Joseph, the beloved of his father, sent by his father to see his brethren, etc.,

innocent, sold by his brethren for twenty pieces of silver, and thereby becoming their lord, their saviour, the

saviour of strangers and the saviour of the world; which had not been but for their plot to destroy him, their

In prison, Joseph innocent between two criminals; Jesus Christ on the cross between two thieves. Joseph

foretells freedom to the one, and death to the other, from the same omens. Jesus Christ saves the elect, and

condemns the outcast for the same sins. Joseph foretells only; Jesus Christ acts. Joseph asks him who will be

saved to remember him, when he comes into his glory; and he whom Jesus Christ saves asks that He will

769. The conversion of the heathen was only reserved for the grace of the Messiah. The Jews have been so

long in opposition to them without success; all that Solomon and the prophets said has been useless. Sages,

770. After many persons had gone before, Jesus Christ at last came to say: "Here am I, and this is the time.

That which the prophets have said was to come in the fullness of time, I tell you my apostles will do. The

Jews shall be cast out. Jerusalem shall be soon destroyed. And the heathen shall enter into the knowledge of

Then the apostles said to the Jews: "You shall be accursed," (Celsus laughed at it); and to the heathen, "You

771. Jesus Christ came to blind those who saw clearly, and to give sight to the blind; to heal the sick, and

leave the healthy to die; to call to repentance, and to justify sinners, and to leave the righteous in their sins; to

772. Holiness.Effundam spiritum meum.[155] All nations were in unbelief and lust. The whole world now

became fervent with love. Princes abandoned their pomp; maidens suffered martyrdom. Whence came this

773. Destruction of the Jews and heathen by Jesus Christ: Omnes gentes venient et adorabunt eum.156 Parum

est ut,157 etc. Postula a me.158 Adorabunt eum omnes reges.159 Testes iniqui.160 Dabit maxillam

The Jews blessed in Abraham: "I will bless those that bless thee." But: "All nations blessed in his seed."

Non fecit taliter omni nationi, said David, in speaking of the Law. But, in speaking of Jesus Christ, we must

say: Fecit taliter omni nationi.165 Parum est ut, etc., Isaiah. So it belongs to Jesus Christ to be universal.

Even the Church offers sacrifice only for the faithful. Jesus Christ offered that of the cross for all.

775. There is heresy in always explaining omnes by all, and heresy is not explaining it sometimes by all.

Bibite ex hoc omnes;166 The Huguenots are heretics in explaining it by all. In quo omnes peccaverunt,167

the Huguenots are heretics in excepting the children of true believers. We must, then, follow the Fathers and

tradition in order to know when to do so, since there is heresy to be feared on both sides.

776. Ne timeas pusillus grex.168 Timore et tremore.169Quid ergo? Ne timeas modo timeas. Fear not,

Saint John was to turn the hearts of the fathers to the children, and Jesus Christ to plant division. There is not

777. The effects in communi and in particulari. The semiPelagians err in saying of in communi what is true

only in particulari; and the Calvinists in saying in particulari what is true in communi. (Such is my opinion.)

778. Omnis Judaea regio, et Jerosolmymi universi, et baptizabantur.173 Because of all the conditions of men

779. If men knew themselves, God would heal and pardon them. Ne convertantur et sanem eos, et dimittantur

780. Jesus Christ never condemned without hearing. To Judas: Amice, ad guid venisti?[175] To him that had

781. The types of the completeness of the Redemption, as that the sun gives light to all, indicate only

completeness; but the types of exclusions, as of the Jews elected to the exclusion of the Gentiles, indicate

"Jesus Christ the Redeemer of all." Yes, for He has offered, like a man who has ransomed all those who were

willing to come to Him. If any die on the way, it is their misfortune; but, so far as He was concerned, He

offered them redemption. That holds good in this example, where he who ransoms and he who prevents death

are two persons, but not of Jesus Christ, who does both these things. No, for Jesus Christ, in the quality of

Redeemer, is not perhaps Master of all; and thus, in so far as it is in Him, He is the Redeemer of all.

When it is said that Jesus Christ did not die for all, you take undue advantage of a fault in men who at once

apply this exception to themselves; and is to favour despair, instead of turning them from it to favour hope.

782. The victory over death. "What is a man advantaged if he gain the whole world and lose his own soul?

"Lambs took not away the sins of the world, but I am the lamb which taketh away the sins."

783.... Then Jesus Christ comes to tell men that they have no other enemies but themselves; that it is their

passions which keep them apart from God; that He comes to destroy these, and give them His grace, so as to

make of them all one Holy Church; that He comes to bring back into this Church the heathen and Jews; that

He comes to destroy the idols of the former and the superstition of the latter. To this all men are opposed, not

only from the natural opposition of lust; but, above all, the kings of the earth, as had been foretold, join

together to destroy this religion at its birth. (Proph.: Quare fremuerunt gentes... reges terrae... adversus

All that is great on earth is united together; the learned, the wise, the kings. The first write; the second

condemn; the last kill. And notwithstanding all these oppositions, these men, simple and weak, resist all these

powers, subdue even these kings, these learned men and these sages, and remove idolatry from all the earth.

784. Jesus Christ would not have the testimony of devils, nor of those who were not called, but of God and

785. I consider Jesus Christ in all persons and in ourselves: Jesus Christ as a Father in His Father, Jesus

Christ as a Brother in His Brethren, Jesus Christ as poor in the poor, Jesus Christ as rich in the rich, Jesus

Christ as Doctor and Priest in priests, Jesus Christ as Sovereign in princes, etc. For by His glory He is all that

is great, being God; and by His mortal life He is all that is poor and abject. Therefore He has taken this

unhappy condition, so that He could be in all persons and the model of all conditions.

786. Jesus Christ is an obscurity (according to what the world calls obscurity), such that historians, writing

787. On the fact that neither Josephus, nor Tacitus, nor other historians have spoken of Jesus Christ.So far

is this from telling against Christianity that, on the contrary, it tells for it. For it is certain that Jesus Christ has

existed; that His religion has made a great talk; and that these persons were not ignorant of it. Thus it is plain

that they purposely concealed it, or that, if they did speak of it, their account has been suppressed or changed.

788. "I have reserved me seven thousand." I love the worshippers unknown to the world and to the very

789. As Jesus Christ remained unknown among men, so His truth remains among common opinions without

790. Jesus would not be slain without the forms of justice; for it is far more ignominious to die by justice than

791. The false justice of Pilate only serves to make Jesus Christ suffer; for he causes Him to be scourged by

his false justice, and afterwards puts Him to death. It would have been better to have put Him to death at

once. Thus it is with the falsely just. They do good and evil works to please the world, and to show that they

are not altogether of Jesus Christ; for they are ashamed of Him. And at last, under great temptation and on

792. What man ever had more renown? The whole Jewish people foretell Him before His coming. The

Gentile people worship Him after His coming. The two peoples, Gentile and Jewish, regard Him as their

And yet what man enjoys this renown less? Of thirtythree years, He lives thirty without appearing. For three

years He passes as an impostor; the priests and the chief people reject Him; His friends and His nearest

relatives despise Him. Finally, He dies, betrayed by one of His own disciples, denied by another, and

What part, then, has He in this renown? Never had man so much renown; never had man more ignominy. All

that renown has served only for us, to render us capable of recognising Him; and He had none of it for

793. The infinite distance between body and mind is a symbol of the infinitely more infinite distance between

All the glory of greatness has no lustre for people who are in search of understanding.

The greatness of clever men is invisible to kings, to the rich, to chiefs, and to all the worldly great.

The greatness of wisdom, which is nothing if not of God, is invisible to the carnalminded and to the clever.

Great geniuses have their power, their glory, their greatness, their victory, their lustre, and have no need of

worldly greatness, with which they are not in keeping. They are seen, not by the eye, but by the mind; this is

The saints have their power, their glory, their victory, their lustre, and need no worldly or intellectual

greatness, with which they have no affinity; for these neither add anything to them, nor take away anything

from them. They are seen of God and the angels, and not of the body, nor of the curious mind. God is enough

Archimedes, apart from his rank, would have the same veneration. He fought no battles for the eyes to feast

upon; but he has given his discoveries to all men. Oh! how brilliant he was to the mind!

Jesus Christ, without riches and without any external exhibition of knowledge, is in His own order of

holiness. He did not invent; He did not reign. But He was humble, patient, holy, holy to God, terrible to

devils, without any sin. Oh! in what great pomp and in what wonderful splendour He is come to the eyes of

It would have been useless for Archimedes to have acted the prince in his books on geometry, although he

It would have been useless for our Lord Jesus Christ to come like a king, in order to shine forth in His

kingdom of holiness. But He came there appropriately in the glory of His own order.

It is most absurd to take offence at the lowliness of Jesus Christ, as if His lowliness were in the same order as

the greatness which He came to manifest. If we consider this greatness in His life, in His passion, in His

obscurity, in His death, in the choice of His disciples, in their desertion, in His secret resurrection, and the

rest, we shall see it to be so immense that we shall have no reason for being offended at a lowliness which is

But there are some who can only admire worldly greatness, as though there were no intellectual greatness;

and others who only admire intellectual greatness, as though there were not infinitely higher things in

All bodies, the firmament, the stars, the earth and its kingdoms, are not equal to the lowest mind; for mind

All bodies together, and all minds together, and all their products, are not equal to the least feeling of charity.

From all bodies together, we cannot obtain one little thought; this is impossible and of another order. From all

bodies and minds, we cannot produce a feeling of true charity; this is impossible and of another and

794. Why did Jesus Christ not come in a visible manner, instead of obtaining testimony of Himself from

795. If Jesus Christ had only come to sanctify, all Scripture and all things would tend to that end; and it

would be quite easy to convince unbelievers. If Jesus Christ had only come to blind, all His conduct would be

confused; and we would have no means of convincing unbelievers. But as He came in sanctificationem et in

scandalum,177 as Isaiah says, we cannot convince unbelievers, and they cannot convince us. But by this very

fact we convince them; since we say that in His whole conduct there is no convincing proof on one side or the

796. Jesus Christ does not say that He is not of Nazareth, in order to leave the wicked in their blindness; nor

797. Proofs of Jesus Christ.Jesus Christ said great things so simply that it seems as though He had not

thought them great; and yet so clearly that we easily see what He thought of them. This clearness, joined to

798. The style of the gospel is admirable in so many ways, and among the rest in hurling no invectives

against the persecutors and enemies of Jesus Christ. For there is no such invective in any of the historians

If this moderation of the writers of the Gospels had been assumed, as well as many other traits of so beautiful

a character, and they had only assumed it to attract notice, even if they had not dared to draw attention to it

themselves, they would not have failed to secure friends who would have made such remarks to their

advantage. But as they acted thus without pretence and from wholly disinterested motives, they did not point

it out to any one; and I believe that many such facts have not been noticed till now, which is evidence of the

799. An artisan who speaks of wealth, a lawyer who speaks of war, of royalty, etc.; but the rich man rightly

speaks of wealth, a king speaks indifferently of a great gift he has just made, and God rightly speaks of God.

800. Who has taught the evangelists the qualities of a perfectly heroic soul, that they paint it so perfectly in

Jesus Christ? Why do they make Him weak in His agony? Do they not know how to paint a resolute death?

Yes, for the same Saint Luke paints the death of Saint Stephen as braver than that of Jesus Christ.

They make Him, therefore, capable of fear, before the necessity of dying has come, and then altogether brave.

But when they make Him so troubled, it is when He afflicts Himself; and when men afflict Him, He is

801. Proof of Jesus Christ.The supposition that the apostles were impostors is very absurd. Let us think it

out. Let us imagine those twelve men, assembled after the death of Jesus Christ, plotting to say that He was

risen. By this they attack all the powers. The heart of man is strangely inclined to fickleness, to change, to

promises, to gain. However little any of them might have been led astray by all these attractions, nay more,

by the fear of prisons, tortures, and death, they were lost. Let us follow up this thought.

802. The apostles were either deceived or deceivers. Either supposition has difficulties; for it is not possible

While Jesus Christ was with them, He could sustain them. But, after that, if He did not appear to them, who

803. The beginning.Miracles enable us to judge of doctrine, and doctrine enables us to judge of miracles.

There are false miracles and true. There must be a distinction, in order to know them; otherwise they would

be useless. Now they are not useless; on the contrary, they are fundamental. Now the rule which is given to us

must be such that it does not destroy the proof which the true miracles give of the truth, which is the chief end

Moses has given two rules: that the prediction does not come to pass (Deut. 18.), and that they do not lead to

Objection to the rule.The distinction of the times. One rule during the time of Moses, another at present.

804. Miracle.It is an effect, which exceeds the natural power of the means which are employed for it; and

what is not a miracle is an effect, which does not exceed the natural power of the means which are employed

for it. Thus, those who heal by invocation of the devil do not work a miracle; for that does not exceed the

805. The two fundamentals; one inward, the other outward; grace and miracles; both supernatural.

806. Miracles and truth are necessary, because it is necessary to convince the entire man, in body and soul.

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

808. Jesus Christ has verified that He was the Messiah, never in verifying His doctrine by Scripture and the

Rejoice not in your miracles, said Jesus Christ, but because your names are written in heaven.

Nicodemus recognises by His miracles that His teaching is of God. Scimus quia venisti a Deo magister; nemo

enim potest haec signa facere quae tu facis nisi Deus fuerit cum eo.178 He does not judge of the miracles by

The Jews had a doctrine of God as we have one of Jesus Christ, and confirmed by miracles. They were

forbidden to believe every worker of miracles; and they were further commanded to have recourse to the

And thus, in regard to their prophets, they had all those reasons which we have for refusing to believe the

And yet they were very sinful in rejecting the prophets and Jesus Christ because of their miracles; and they

would not have been culpable, if they had not seen the miracles. Nisi fecissem... peccatum non haberent.[179]

Prophecy is not called miracle; as Saint John speaks of the first miracle in Cana and then of what Jesus Christ

says to the woman of Samaria, when He reveals to her all her hidden life. Then He heals the centurion's son;

810. The second miracle can suppose the first, but the first cannot suppose the second.

811. Had it not been for the miracles, there would have been no sin in not believing in Jesus Christ.

813. Miracles.How I hate those who make men doubt of miracles! Montaigne speaks of them as he should

in two places. In one, we see how careful he is; and yet, in the other, he believes and makes sport of

816. Unbelievers the most credulous. They believe the miracles of Vespasian, in order not to believe those of

817. Title: How it happens that men believe so many liars, who say that they have seen miracles, and do not

believe any of those who say that they have secrets to make men immortal, or restore youth to

them.Having considered how it happens that so great credence is given to so many impostors, who say

they have remedies, often to the length of men putting their lives into their hands, it has appeared to me that

the true cause is that there are true remedies. For it would not be possible that there should be so many false

remedies and that so much faith should be placed in them, if there were none true. If there had never been any

remedy for any in, and all ills had been incurable, it is impossible that men should have imagined that they

could give remedies, and still more impossible that so many others should have believed those who boasted

of having remedies; in the same way as did a man boast of preventing death, no one would believe him,

because there is no example of this. But as there were a number of remedies found to be true by the very

knowledge of the greatest men, the belief of men is thereby induced; and, this being known to be possible, it

has been therefore concluded that it was. For people commonly reason thus: "A thing is possible, therefore it

is"; because the thing cannot be denied generally, since there are particular effects which are true, the people,

who cannot distinguish which among these particular effects are true, believe them all. In the same way, the

reason why so many false effects are credited to the moon is that there are some true, as the tide.

For if there had been nothing true in all this, men would have believed nothing of them; and thus, instead of

concluding that there are no true miracles because there are so many false, we must, on the contrary, say that

there certainly are true miracles, since there are false, and that there are false miracles only because some are

true. We must reason in the same way about religion; for it would not be possible that men should have

imagined so many false religions, if there had not been a true one. The objection to this is that savages have a

religion; but the answer is that they have heard the true spoken of, as appears by the Deluge, circumcision,

818. Having considered how it comes that there are so many false miracles, false revelations, sorceries, etc., it

has seemed to me that the true cause is that there are some true; for it would not be possible that there should

be so many false miracles, if there were none true, nor so many false revelations, if there were none true, nor

so many false religions, if there were not one true. For if there had never been all this, it is almost impossible

that men should have imagined it, and still more impossible that so many others should have believed it. But

as there have been very great things true, and as they have been believed by great men, this impression has

been the cause that nearly everybody is rendered capable of believing also the false. And thus, instead of

concluding that there are no true miracles, since there are so many false, it must be said, on the contrary, that

there are true miracles, since there are so many false; and that there are false ones only because there are true;

and that in the same way there are false religions because there is one true.Objection to this: savages have

a religion. But this is because they have heard the true spoken of, as appears by the cross of Saint Andrew,

the Deluge, circumcision, etc. This arises from the fact that the human mind, finding itself inclined to that

819. Jeremiah 23:32. The miracles of the false prophets. In the Hebrew and Vatable they are the tricks.

Miracle does not always signify miracle. I Sam. 14:15; miracle signifies fear, and is so in the Hebrew. The

same evidently in Job 33:7; and also Isaiah 21:4; Jeremiah 44:12. Portentum signifies simulacrum, Jeremiah

50:38; and it is so in the Hebrew and Vatable. Isaiah 8:18. Jesus Christ says that He and His will be in

820. If the devil favoured the doctrine which destroys him, he would be divided against himself, as Jesus

Christ said. If God favoured the doctrine which destroys the Church, He would be divided against Himself.

Omne regnum divisum.[180] For Jesus Christ wrought against the devil, and destroyed his power over the

heart, of which exorcism is the symbolisation, in order to establish the kingdom of God. And thus He adds, Si

821. There is a great difference between tempting and leading into error. God tempts, but He does not lead

into error. To tempt is to afford opportunities, which impose no necessity; if men do not love God, they will

do a certain thing. To lead into error is to place a man under the necessity of inferring and following out what

822. Abraham and Gideon are above revelation. The Jews blinded themselves in judging of miracles by the

I prefer to follow Jesus Christ than any other, because He has miracle, prophecy, doctrine, perpetuity, etc.

823. If there were no false miracles, there would be certainty. If there were no rule to judge of them, miracles

824. Either God has confounded the false miracles, or He has foretold them; and in both ways He has raised

825. Miracles serve not to convert, but to condemn. Part III (Q. 113, A. 10, Ad. 2.)[182]

John 12:37. Cum autem tanta signa fecisset, non credebant in eum, ut sermo Isayae impleretur...

Judaei signa petunt et Graeci sapientiam quaerunt, nos autem Jesum crucifixum.185 (Sed plenum signis, sed

plenum sapientia; vos autem Christum non crucifixum et religionem sine miraculis et sine sapientia.)[186]

What makes us not believe in the true miracles is want of love. John: Sed vos non creditis, quia non estis ex

The foundation of religion. It is the miracles. What then? Does God speak against miracles, against the

If there is a God, faith in God must exist on earth. Now the miracles of Jesus Christ are not foretold by

Antichrist, but the miracles of Antichrist are foretold by Jesus Christ. And so, if Jesus Christ were not the

Messiah, He would have indeed led into error. When Jesus Christ foretold the miracles of Antichrist, did He

Moses foretold Jesus Christ and bade to follow Him. Jesus Christ foretold Antichrist and forbade to follow

It was impossible that in the time of Moses men should keep their faith for Antichrist, who was unknown to

them. But it is quite easy, in the time of Antichrist, to believe in Jesus Christ, already known.

There is no reason for believing in Antichrist, which there is not for believing in Jesus Christ. But there are

reasons for believing in Jesus Christ, which there are not for believing in the other.

827. Judges 13:23: "If the Lord were pleased to kill us, He would not have shewed us all these things."

I Kings 17. The widow to Elijah, who had restored her son, "By this I know that thy words are true."

In the dispute concerning the true God and the truth of religion, there has never happened any miracle on the

828. Opposition.Abel, Cain; Moses, the Magicians; Elijah, the false prophets: Jeremiah, Hananiah;

Micaiah, the false prophets; Jesus Christ, the Pharisees; Saint Paul, Barjesus; the Apostles, the Exorcists;

829. Jesus Christ says that the Scriptures testify of Him. But He does not point out in what respect.

Even the prophecies could not prove Jesus Christ during His life; and so men would not have been culpable

for not believing in Him before His death had the miracles not sufficed without doctrine. Now those who did

not believe in Him, when He was still alive, were sinners, as He said himself, and without excuse. Therefore

they must have had proof beyond doubt, which they resisted. Now, they had not the prophecies, but only the

miracles. Therefore the latter suffice, when the doctrine is not inconsistent with them; and they ought to be

John 7:40. Dispute among the Jews as among the Christians of today. Some believed in Jesus Christ; others

believed Him not, because of the prophecies which said that He should be born in Bethlehem. They should

have considered more carefully whether He was not. For His miracles being convincing, they should have

been quite sure of these supposed contradictions of His teaching to Scripture; and this obscurity did not

excuse, but blinded them. Thus those who refuse to believe in the miracles in the present day on account of a

The Pharisees said to the people, who believed in Him, because of His miracles: "This people who knoweth

not the law are cursed. But have any of the rulers or of the Pharisees believed in him? For we know that out

of Galilee ariseth no prophet." Nicodemus answered: "Doth our law judge any man before it hear him, and

832. Miracles are no longer necessary, because we have had them already. But when tradition is no longer

minded; when the Pope alone is offered to us; when he has been imposed upon; and when the true source of

truth, which is tradition, is thus excluded; and the Pope, who is its guardian, is biased; the truth is no longer

free to appear. Then, as men speak no longer of truth, truth itself must speak to men. This is what happened in

833. Miracle.The people concluded this of themselves; but if the reason of it must be given to you...

It is unfortunate to be in exception to the rule. The same must be strict, and opposed to exception. But yet, as

it is certain that there are exceptions to a rule, our judgment must though strict, be just.

Those who follow Jesus Christ because of His miracles honour His power in all the miracles which it

produces. But those who, making profession to follow Him because of His miracles, follow Him in fact only

because He comforts them and satisfies them with worldly blessings, discredit His miracles, when they are

John 9: Non est hic homo a Deo, quia sabbatum non custodit. Alii: Quomodo potest homo peccator haec

This house is not of God; for they do not there believe that the five propositions are in Jansenius. Others: This

Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non poterat facere quidquam.[190]

835. In the Old Testament, when they will turn you from God. In the New, when they will turn you from

Jesus Christ. These are the occasions for excluding particular miracles from belief. No others need be

Does it, therefore, follow that they would have the right to exclude all the prophets who came to them? No;

they would have sinned in not excluding those who denied God, and would have sinned in excluding those

So soon, then, as we see a miracle, we must either assent to it or have striking proofs to the contrary. We

836. There is a great difference between not being for Jesus Christ and saying so, and not being for Jesus

Christ and pretending to be so. The one party can do miracles, not the others. For it is clear of the one party

that they are opposed to the truth, but not of the others; and thus miracles are clearer.

837. That we must love one God only is a thing so evident that it does not require miracles to prove it.

838. Jesus Christ performed miracles, then the apostles, and the first saints in great number; because the

prophecies not being yet accomplished, but in the process of being accomplished by them, the miracles alone

bore witness to them. It was foretold that the Messiah should convert the nations. How could this prophecy be

fulfilled without the conversion of the nations? And how could the nations be converted to the Messiah, if

they did not see this final effect of the prophecies which prove Him? Therefore, till He had died, risen again,

and converted the nations, all was not accomplished; and so miracles were needed during all this time. Now

they are no longer needed against the Jews; for the accomplished prophecies constitute a lasting miracle.

839. "Though ye believe not Me, believe at least the works." He refers them, as it were, to the strongest

It had been told to the Jews, as well as to Christians, that they should not always believe the prophets; but yet

the Pharisees and Scribes are greatly concerned about His miracles and try to show that they are false, or

wrought by the devil. For they must needs be convinced, if they acknowledge that they are of God.

At the present day we are not troubled to make this distinction. Still it is very easy to do: those who deny

neither God nor Jesus Christ do no miracles which are not certain. Nemo facit virtutem in nomine meo, et cito

But we have not to draw this distinction. Here is a sacred relic. Here is a thorn from the crown of the Saviour

of the world, over whom the prince of this world has no power, which works miracles by the peculiar power

of the blood shed for us. Now God Himself chooses this house in order to display conspicuously therein His

These are not men who do miracles by an unknown and doubtful virtue, which makes a decision difficult for

us. It is God Himself. It is the instrument of the Passion of His only Son, who, being in many places, chooses

this, and makes men come from all quarters there to receive these miraculous alleviations in their

840. The Church has three kinds of enemies: the Jews, who have never been of her body; the heretics, who

These three kinds of different adversaries usually attack her in different ways. But here they attack her in one

and the same way. As they are all without miracles, and as the Church has always had miracles against them,

they have all had the same interest in evading them; and they all make use of this excuse, that doctrine must

not be judged by miracles, but miracles by doctrine. There were two parties among those who heard Jesus

Christ: those who followed His teaching on account of His miracles; others who said. There were two parties

841. Miracles furnish the test in matters of doubt, between Jews and heathens, Jews and Christians, Catholics

But miracles would be useless to heretics; for the Church, authorised by miracles which have already

obtained belief, tells us that they have not the true faith. There is no doubt that they are not in it, since the first

miracles of the Church exclude belief of theirs. Thus there is miracle against miracle, both the first and

These nuns, astonished at what is saidthat they are in the way of perdition; that their confessors are leading

them to Geneva; that they suggest to them that Jesus Christ is not in the Eucharist, nor on the right hand of

the Fatherknow that all this is false and, therefore, offer themselves to God in this state. Vide si via

iniquitatis in me est.192 What happens thereupon? This place, which is said to be the temple of the devil,

God makes His own temple. It is said that the children must be taken away from it. God heals them there. It is

said that it is the arsenal of hell. God makes of it the sanctuary of His grace. Lastly, they are threatened with

all the fury and vengeance of heaven; and God overwhelms them with favours. A man would need to have

lost his senses to conclude from this that they are therefore in the way of perdition.

Opera quae ego facio in nomine patris mei, haec testimonium perhibent de me. Sed vos non creditis quia non

John 6:30. Quod ergo tu facis signum ut videamus et credamus tibi? (Non dicunt: Quam doctrinam

Et ingemiscens ait: Quid generatio ista signum quaerit?200 (Mark 8:12.) They asked a sign with an evil

Et non poterat facere.201 And yet he promises them the sign of Jonah, the great and wonderful miracle of his

Nisi videritis, non creditis.202 He does not blame them for not believing unless there are miracles, but for not

Secundum operationem Satanae, in seductione iis qui pereunt eo quod charitatem veritatis non receperunt ut

salvi fierent, ideo mittet illis Deus optationes erroris ut credant mendacio.204

843. Here is not the country of truth. She wanders unknown amongst men. God has covered her with a veil,

which leaves her unrecognised by those who do not hear her voice. Room is opened for blasphemy, even

against the truths that are at least very likely. If the truths of the Gospel are published, the contrary is

published too, and the questions are obscured, so that the people cannot distinguish. And they ask, "What

have you to make you believed rather than others? What sign do you give? You have only words, and so have

we. If you had miracles, good and well." That doctrine ought to be supported by miracles is a truth, which

they misuse in order to revile doctrine. And if miracles happen, it is said that miracles are not enough without

doctrine; and this is another truth, which they misuse in order to revile miracles.

Jesus Christ cured the man born blind and performed a number of miracles on the Sabbath day. In this way

"We have Moses: but, as for this fellow, we know not from whence he is." It is wonderful that you know not

Antichrist and the false prophets, foretold by both Testaments, will speak openly against God and against

Jesus Christ. Who is not hidden... God would not allow him, who would be a secret enemy, to do miracles

In a public dispute where the two parties profess to be for God, for Jesus Christ, for the Church, miracles

have never been on the side of the false Christians, and the other side has never been without a miracle.

"He hath a devil." John 10:21. And others said, "Can a devil open the eyes of the blind?"

The proofs which Jesus Christ and the apostles draw from Scripture are not conclusive; for they say only that

Moses foretold that a prophet should come. But they do not thereby prove that this is He; and that is the

whole question. These passages, therefore, serve only to show that they are not contrary to Scripture and that

there appears no inconsistency, but not that there is agreement. Now this is enough, namely, exclusion of

There is a mutual duty between God and men. We must pardon Him this saying: Quid debui?207 "Accuse

Men owe it to God to accept the religion which He sends. God owes it to men not to lead them into error.

Now, they would be led into error, if the workers of miracles announced a doctrine which should not appear

evidently false to the light of common sense, and if a greater worker of miracles had not already wamed men

Thus, if there were divisions in the Church, and the Arians, for example, who declared themselves founded

on Scripture just as the Catholics, had done miracles, and not the Catholics, men should have been led into

For, as a man, who announces to us the secrets of God, is not worthy to be believed on his private authority,

and that is why the ungodly doubt him; so when a man, as a token of the communion which he has with God,

raises the dead, foretells the future, removes the seas, heals the sick, there is none so wicked as not to bow to

him, and the incredulity of Pharaoh and the Pharisees is the effect of a supernatural obduracy.

When, therefore, we see miracles and a doctrine not suspicious, both on one side, there is no difficulty. But

when we see miracles and suspicious doctrine on the same side, we must then see which is the clearest. Jesus

The Jewish exorcists beaten by the devils, saying, "Jesus I know, and Paul I know; but who are ye"?

If the miracles are true, shall we be able to persuade men of all doctrine? No; for this will not come to pass. Si

Rule: we must judge of doctrine by miracles; we must judge of miracles by doctrine. All this is true, but

How glad you are to know the general rules, thinking thereby to set up dissension and render all useless! We

It is impossible, from the duty of God to men, that a man, hiding his evil teaching, and only showing the

good, saying that he conforms to God and the Church, should do miracles so as to instil insensibly a false and

And still less that God, who knows the heart should perform miracles in favour of such a one.

844. The three marks of religion: perpetuity, a good life, miracles. They destroy perpetuity by their doctrine

of probability; a good life by their morals, miracles by destroying either their truth or the conclusions to be

If we believe them, the Church will have nothing to do with perpetuity, holiness, and miracles. The heretics

deny them, or deny the conclusions to be drawn from them; they do the same. But one would need to have no

sincerity in order to deny them, or again to lose one's senses in order to deny the conclusions to be drawn

Nobody has ever suffered martyrdom for the miracles which he says he has seen; for the folly of men goes

perhaps to the length of martyrdom, for those which the Turks believe by tradition, but not for those which

846. First objection: "An angel from heaven. We must not judge of truth by miracles, but of miracles by truth.

Now they are of use, and they must not be in opposition to the truth. Therefore what Father Lingende has said

The magicians of Pharaoh did not entice to error. Thus we cannot say to Jesus respecting Antichrist, "You

have led me into error." For Antichrist will do them against Jesus Christ, and so they cannot lead into error.

Jesus Christ has existed since the beginning of the world: this is more impressive than all the miracles of

If in the same Church there should happen a miracle on the side of those in error, men would be led into

error. Schism is visible; a miracle is visible. But schism is more a sign of error than a miracle is a sign of

But, apart from schism, error is not so obvious as a miracle is obvious. Therefore a miracle could lead into

847. One of the anthems for Vespers at Christmas: Exortum est in tenebris lumen rectis corde.[210]

848. If the compassion of God is so great that He instructs us to our benefit, even when He hides Himself,

849. Will Est et non est.211 be received in faith itself as well as in miracles? And if it is inseparable in the

When Saint Xavier works miracles. Saint Hilary. "Ye wretches, who oblige us to speak of miracles."

Unjust judges, make not your own laws on the moment; judge by those which are established, and by

If they say that our salvation depends upon God, they are "heretics." If they say that they are obedient to the

Pope, that is "hypocrisy." If they are ready to subscribe to all the articles, that is not enough. If they say that a

man must not be killed for an apple, "they attack the morality of Catholics." If miracles are done among

them, it is not a sign of holiness, and is, on the contrary a symptom of heresy.

This way in which the Church has existed is that truth has been without dispute, or, if it has been contested,

850. The five propositions condemned, but no miracle; for the truth was not attacked. But the Sorbonne... but

It is impossible that those who love God with all their heart should fail to recognise the Church; so evident is

she. It is impossible that those who do not love God should be convinced of the Church.

Miracles have such influence that it was necessary that God should warn men not to believe in them in

opposition to Him, all clear as it is that there is a God. Without this they would have been able to disturb

And thus so far from these passages, Deut. 13, making against the authority of the miracles, nothing more

indicates their influence. And the same in respect of Antichrist. "To seduce, if it were possible, even the

What says Saint Paul? Does he continually speak of the evidence of the prophecies? No, but of his own

miracle. What says Jesus Christ? Does He speak of the evidence of the prophecies? No; His death had not

Two supernatural foundations of our wholly supernatural religion; one visible, the other invisible; miracles

The synagogue, which had been treated with love as a type of the Church, and with hatred, because it was

only the type, has been restored, being on the point of falling when it was well with God, and thus a type.

Miracles prove the power which God has over hearts, by that which He exercises over bodies.

Miracles a support of religion: they have been the test of Jews; they have been the test of Christians, saints,

A miracle among schismatics is not so much to be feared; for schism, which is more obvious than a miracle,

visibly indicates their error. But, when there is no schism and error is in question, miracle decides.

Si non fecissem quae alius non fecit.214 The wretches who have obliged us to speak of miracles.

If the cooling of love leaves the Church almost without believers, miracles will rouse them. This is one of the

When a miracle disappoints the expectation of those in whose presence it happens, and there is a

disproportion between the state of their faith and the instrument of the miracle, it oughtthen to induce them

to change. But with you it is otherwise. There would be as much reason in saying that, if the Eucharist raised

a dead man, it would be necessary for one to turn a Calvinist rather than remain a Catholic. But when it

crowns the expectation, and those, who hoped that God would bless the remedies, see themselves healed

The ungodly.No sign has ever happened on the part of the devil without a stronger sign on the part of God,

852. Unjust persecutors of those whom God visibly protects. If they reproach you with your excesses, "they

speak as the heretics." If they say that the grace of Jesus Christ distinguishes us, "they are heretics." If they do

It is said, "Believe in the Church"; but it is not said, "Believe in miracles"; because the last is natural, and not

The synagogue was only a type, and thus it did not perish; and it was only a type, and so it is decayed. It was

a type which contained the truth, and thus it has lasted until it no longer contained the truth.

My reverend father, all this happened in types. Other religions perish; this one perishes not.

Miracles are more important than you think. They have served for the foundation, and will serve for the

In the Old Testament and the New, miracles are performed in connection with types. Salvation, or a useless

thing, if not to show that we must submit to the Scriptures: type of the sacrament.

853. We must judge soberly of divine ordinances, my father. Saint Paul in the isle of Malta.

854. The hardness of the Jesuits, then, surpasses that of the Jews, since those refused to believe Jesus Christ

innocent only because they doubted if His miracles were of God. Whereas the Jesuits, though unable to doubt

that the miracles of PortRoyal are of God, do not cease to doubt still the innocence of that house.

855. I suppose that men believe miracles. You corrupt religion either in favour of your friends or against your

856. On the miracle.As God has made no family more happy, let it also be the case that He find none more

857. Clearness, obscurity.There would be too great darkness, if truth had not visible signs. This is a

wonderful one, that it has always been preserved in one Church and one visible assembly of men. There

would be too great clearness, if there were only one opinion in this Church. But in order to recognise what is

true, one has only to look at what has always existed; for it is certain that truth has always existed, and that

858. The history of the Church ought properly to be called the history of truth.

859. There is a pleasure in being in a ship beaten about by a storm, when we are sure that it will not founder.

860. In addition to so many other signs of piety, they are also persecuted, which is the best sign of piety.

862. The Church has always been attacked by opposite errors, but perhaps never at the same time, as now.

And if she suffer more because of the multiplicity of errors, she derives this advantage from it, that they

It is certain that many of the two opposite sects are deceived. They must be disillusioned.

Faith embraces many truths which seem to contradict each other. There is a time to laugh, and time to weep,

The source of this is the union of the two natures in Jesus Christ; and also the two worlds (the creation of a

new heaven and a new earth; a new life and a new death; all things double, and the same names remaining);

and finally the two natures that are in the righteous (for they are the two worlds, and a member and image of

Jesus Christ. And thus all the names suit them: righteous, yet sinners; dead, yet living; living, yet dead; elect,

There are then a great number of truths, both of faith and of morality, which seem contradictory and which all

hold good together in a wonderful system. The source of all heresies is the exclusion of some of these truths;

and the source of all the objections which the heretics make against us is the ignorance of some of our truths.

And it generally happens that, unable to conceive the connection of two opposite truths, and believing that the

admission of one involves the exclusion of the other, they adhere to the one, exclude the other, and think of

us as opposed to them. Now exclusion is the cause of their heresy; and ignorance that we hold the other truth

1st example: Jesus Christ is God and man. The Arians, unable to reconcile these things, which they believe

incompatible, say that He is man; in this they are Catholics. But they deny that He is God; in this they are

2nd example: On the subject of the Holy Sacrament. We believe that, the substance of the bread being

changed, and being consubstantial with that of the body of our Lord, Jesus Christ is therein really present.

That is one truth. Another is that this Sacrament is also a type of the cross and of glory, and a

commemoration of the two. That is the Catholic faith, which comprehends these two truths which seem

The heresy of today, not conceiving that this Sacrament contains at the same time both the presence of Jesus

Christ and a type of Him, and that it is a sacrifice and a commemoration of a sacrifice, believes that neither of

They fasten to this point alone, that this Sacrament is typical; and in this they are not heretics. They think that

we exclude this truth; hence it comes that they raise so many objections to us out of the passages of the

Fathers which assert it. Finally, they deny the presence; and in this they are heretics.

The shortest way, therefore, to prevent heresies is to instruct in all truths; and the surest way to refute them is

863. All err the more dangerously, as they each follow a truth. Their fault is not in following a falsehood, but

864. Truth is so obscure in these times, and falsehood so established, that, unless we love the truth, we cannot

865. If there is ever a time in which we must make profession of two opposite truths, it is when we are

reproached for omitting one. Therefore the Jesuits and Jansenists are wrong in concealing them, but the

866. Two kinds of people make things equal to one another, as feasts to working days, Christians to priests,

all things among them, etc. And hence the one party conclude that what is then bad for priests is also so for

Christians, and the other that what is not bad for Christians is lawful for priests.

867. If the ancient Church was in error, the Church is fallen. If she should be in error today, it is not the

same thing; for she has always the superior maxim of tradition from the hand of the ancient Church; and so

this submission and this conformity to the ancient Church prevail and correct all. But the ancient Church did

not assume the future Church and did not consider her, as we assume and consider the ancient.

868. That which hinders us in comparing what formerly occurred in the Church with what we see there now

is that we generally look upon Saint Athanasius, Saint Theresa, and the rest, as crowned with glory and acting

towards us as gods. Now that time has cleared up things, it does so appear. But at the time when he was

persecuted, this great saint was a man called Athanasius; and Saint Theresa was a nun. "Elias was a man

subject to like passions as we are," says Saint James, to disabuse Christians of that false idea which makes us

reject the example of the saints as disproportioned to our state. "They were saints," say we, "they are not like

us." What then actually happened? Saint Athanasius was a man called Athanasius, accused of many crimes,

condemned by such and such a council for such and such a crime. All the bishops assented to it, and finally

the Pope. What said they to those who opposed this? That they disturbed the peace, that they created schism,

Zeal, light. Four kinds of persons: zeal without knowledge; knowledge without zeal; neither knowledge nor

zeal; both zeal and knowledge. The first three condemned him. The last acquitted him, were excommunicated

869. If Saint Augustine came at the present time and was as little authorised as his defenders, he would

accomplish nothing. God directs His Church well, by having sent him before with authority.

870. God has not wanted to absolve without the Church. As she has part in the offence, He desires her to have

part in the pardon. He associates her with this power, as kings their parliaments. But if she absolves or binds

without God, she is no longer the Church. For, as in the case of parliament, even if the king have pardoned a

man, it must be ratified; but if parliament ratifies without the king, or refuses to ratify on the order of the

871. The Church, the Pope. Unity, plurality.Considering the Church as a unity, the Pope, who is its head, is

as the whole. Considering it as a plurality, the Pope is only a part of it. The Fathers have considered the

Church now in the one way, now in the other. And thus they have spoken differently of the Pope. (Saint

Cyprian: Sacerdos Dei.)[216] But in establishing one of these truths, they have not excluded the other.

Plurality which is not reduced to unity is confusion; unity which does not depend on plurality is tyranny.

There is scarcely any other country than France in which it is permissible to say that the Council is above the

872. The Pope is head. Who else is known of all? Who else is recognised by all, having power to insinuate

himself into all the body, because he holds the principal shoot, which insinuates itself everywhere? How easy

it was to make this degenerate into tyranny! That is why Christ has laid down for them this precept: Vos

874. We must not judge of what the Pope is by some words of the Fathersas the Greeks said in a council,

important rulesbut by the acts of the Church and the Fathers, and by the canons.

Duo[218] aut tres.219 In unum. Unity and plurality. It is an error to exclude one of the two, as the papists do

875. Would the Pope be dishonoured by having his knowledge from God and tradition; and is it not

876. God does not perform miracles in the ordinary conduct of His Church. It would be a strange miracle if

infallibility existed in one man. But it appears so natural for it to reside in a multitude, since the conduct of

The majority is the best way, because it is visible and has strength to make itself obeyed. Yet it is the opinion

If men could have done it, they would have placed might in the hands of justice. But as might does not allow

itself to be managed as men want, because it is a palpable quality, whereas justice is a spiritual quality of

which men dispose as they please, they have placed justice in the hands of might. And thus that is called just

Hence comes the right of the sword, for the sword gives a true right. Otherwise we should see violence on

one side and justice on the other (end of the twelfth Provincial Letter). Hence comes the injustice of the

Fronde, which raises its alleged justice against power. It is not the same in the Church, for there is a true

879. Injustice.Jurisdiction is not given for the sake of the judge, but for that of the litigant. It is dangerous

to tell this to the people. But the people have too much faith in you; it will not harm them and may serve you.

It should, therefore, be made known. Pasce oves meas, not tuas.221 You owe me pasturage.

880. Men like certainty. They like the Pope to be infallible in faith, and grave doctors to be infallible in

881. The Church teaches, and God inspires, both infallibly. The work of the Church is of use only as a

preparation for grace or condemnation. What it does is enough for condemnation, not for inspiration.

882. Every time the Jesuits may impose upon the Pope, they will make all Christendom perjured.

The Pope is very easily imposed upon, because of his occupations, and the confidence which he has in the

Jesuits; and the Jesuits are very capable of imposing upon him by means of calumny.

884. Sinners purified without penitence; the righteous justified without love; all Christians without the grace

of Jesus Christ; God without power over the will of men; a predestination without mystery; a redemption

It is a horrible thing that they propound to us the discipline of the Church of today as so good that it is made

a crime to desire to change it. Formerly it was infallibly good, and it was thought that it could be changed

without sin; and now, such as it is, we cannot wish it changed! It has indeed been permitted to change the

custom of not making priests without such great circumspection that there were hardly any who were worthy;

and it is not allowed to complain of the custom which makes so many who are unworthy!

886. Heretics.Ezekiel. All the heathen, and also the Prophet, spoke evil of Israel. But the Israelites were so

far from having the right to say to him, "You speak like the heathen," that he is most forcible upon this, that

887. The Jansenists are like the heretics in the reformation of morality; but you are like them in evil.

888. You are ignorant of the prophecies, if you do not know that all this must happen; princes, prophets,

Pope, and even the priests. And yet the Church is to abide. By the grace of God we have not come to that.

Woe to these priests! But we hope that God will bestow His mercy upon us that we shall not be of them.

889.... So that if it is true, on the one hand, that some lax monks and some corrupt casuists, who are not

members of the hierarchy, are steeped in these corruptions, it is, on the other hand, certain that the true

pastors of the Church, who are the true guardians of the Divine Word, have preserved it unchangeably against

And thus true believers have no pretext to follow that laxity, which is only offered to them by the strange

hands of these casuists, instead of the sound doctrine which is presented to them by the fatherly hands of their

own pastors. And the ungodly and heretics have no ground for publishing these abuses as evidence of

imperfection in the providence of God over His Church; since, the Church consisting properly in the body of

the hierarchy, we are so far from being able to conclude from the present state of matters that God has

abandoned her to corruption, that it has never been more apparent than at the present time that God visibly

For if some of these men, who, by an extraordinary vocation, have made profession of withdrawing from the

world and adopting the monks' dress, in order to live in a more perfect state than ordinary Christians, have

fallen into excesses which horrify ordinary Christians, and have become to us what the false prophets were

among the Jews; this is a private and personal misfortune, which must indeed be deplored, but from which

nothing can be inferred against the care which God takes of His Church; since all these things are so clearly

foretold, and it has been so long since announced that these temptations would arise from people of this kind;

so that when we are well instructed, we see in this rather evidence of the care of God than of His

891. Heretics, who take advantage of the doctrine of the Jesuits, must be made to know that it is not that of

892. If in differing we condemned, you would be right. Uniformity without diversity is useless to others;

diversity without uniformity is ruinous for us. The one is harmful outwardly; the other inwardly.

893. By showing the truth, we cause it to be believed; but by showing the injustice of ministers, we do not

correct it. Our mind is assured by a proof of falsehood; our purse is not made secure by proof of injustice.

894. Those who love the Church lament to see the corruption of morals; but laws at least exist. But these

895. Men never do evil so completely and cheerfully as when they do it from religious conviction.

896. It is in vain that the Church has established these words, anathemas, heresies, etc. They are used against

897. The servant knoweth not what his lord doeth, for the master tells him only the act and not the intention.

And this is why he often obeys slavishly, and defeats the intention. But Jesus Christ has told us the object.

898. They cannot have perpetuity, and they seek universality; and therefore they make the whole Church

899. Against those who misuse passages of Scripture, and who pride themselves in finding one which seems

to favour their error.The chapter for Vespers, Passion Sunday, the prayer for the king.

Explanation of these words: "He that is not with me is against me." And of these others: "He that is not

against you is for you." A person who says: "I am neither for nor against"; we ought to reply to him...

900. He who will give the meaning of Scripture, and does not take it from Scripture, is an enemy of Scripture.

902. "It must indeed be," says Feuillant, "that this is not so certain; for controversy indicates uncertainty

The Jesuits have not made the truth uncertain, but they have made their own ungodliness certain.

Contradiction has always been permitted, in order to blind the wicked; for all that offends truth or love is evil.

903. All religions and sects in the world have had natural reason for a guide. Christians alone have been

constrained to take their rules from without themselves, and to acquaint themselves with those which Jesus

Christ bequeathed to men of old to be handed down to true believers. This constraint wearies these good

Fathers. They desire, like other people, to have liberty to follow their own imaginations. It is in vain that we

cry to them, as the prophets said to the Jews of old: "Enter into the Church; acquaint yourselves with the

precepts which the men of old left to her, and follow those paths." They have answered like the Jews: "We

will not walk in them; but we will follow the thoughts of our hearts"; and they have said, "We will be as the

Have the men of old given absolution before penance? Do this as exceptional. But of the exception you make

a rule without exception, so that you do not even want the rule to be exceptional.

God regards only the inward; the Church judges only by the outward. God absolves as soon as He sees

penitence in the heart; the Church when she sees it in works. God will make a Church pure within, which

confounds, by its inward and entirely spiritual holiness, the inward impiety of proud sages and Pharisees; and

the Church will make an assembly of men whose external manners are so pure as to confound the manners of

the heathen. If there are hypocrites among them, but so well disguised that she does not discover their venom,

she tolerates them; for, though they are not accepted of God, whom they cannot deceive, they are of men,

whom they do deceive. And thus she is not dishonoured by their conduct, which appears holy. But you want

the Church to judge neither of the inward, because that belongs to God alone, nor of the outward, because

God dwells only upon the inward; and thus, taking away from her all choice of men, you retain in the Church

the most dissolute and those who dishonour her so greatly that the synagogues of the Jews and sects of

philosophers would have banished them as unworthy and have abhorred them as impious.

906. The easiest conditions to live in according to the world are the most difficult to live in according to God,

and vice versa. Nothing is so difficult according to the world as the religious life; nothing is easier than to

live it according to God. Nothing is easier, according to the world, than to live in high office and great

wealth; nothing is more difficult than to live in them according to God, and without acquiring an interest in

907. The casuists submit the decision to the corrupt reason, and the choice of decisions to the corrupt will, in

order that all that is corrupt in the nature of man may contribute to his conduct.

Difference between rest and security of conscience. Nothing gives certainty but truth; nothing gives rest but

909. The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why

Thus they will be doubly culpable, both in having followed ways which they should not have followed, and

910. Can it be anything but compliance with the world which makes you find things probable? Will you

make us believe that it is truth and that, if duelling were not the fashion, you would find it probable that they

911. Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one.

914. They allow lust to act, and check scruples; whereas they should do the contrary.

915. Montalte.Lax opinions please men so much, that it is strange that theirs displease. It is because they

have exceeded all bounds. Again, there are many people who see the truth, and who cannot attain to it; but

there are few who do not know that the purity of religion is opposed to our corruptions. It is absurd to say that

916. Probability.They have some true principles; but they misuse them. Now, the abuse of truth ought to

As if there were two hells, one for sins against love, the other for those against justice!

917. Probability.The earnestness of the saints in seeking the truth was useless, if the probable is

trustworthy. The fear of the saints who have always followed the surest way. (Saint Theresa having always

918. Take away probability, and you can no longer please the world; give probability, and you can no longer

919. These are the effects of the sins of the peoples and of the Jesuits. The great have wished to be flattered.

The Jesuits have wished to be loved by the great. They have all been worthy to be abandoned to the spirit of

lying, the one party to deceive, the others to be deceived. They have been avaricious, ambitious, voluptuous.

Coacervabunt tibi magistros.228 Worthy disciples of such masters, they have sought flatterers, and have

920. If they do not renounce their doctrine of probability, their good maxims are as little holy as the bad, for

they are founded on human authority; and thus, if they are more just, they will be more reasonable, but not

Silence is the greatest persecution; the saints were never silent. It is true that a call is necessary; but it is not

from the decrees of the Council that we must learn whether we are called, it is from the necessity of speaking.

Now, after Rome has spoken, and we think that she has condemned the truth, and that they have written it,

and after the books which have said the contrary are censured; we must cry out so much the louder, the more

unjustly we are censured, and the more violently they would stifle speech, until there come a Pope who hears

both parties, and who consults antiquity to do justice. So the good Popes will find the Church still in outcry.

Why do you not accuse them of Arianism? For, though they have said that Jesus Christ is God, perhaps they

If my Letters are condemned at Rome, that which I condemn in them is condemned in heaven. Ad tuum,

I feared that I had written ill, seeing myself condemned; but the example of so many pious writings makes me

believe the contrary. It is no longer allowable to write well, so corrupt or ignorant is the Inquisition!

I fear nothing; I hope for nothing. It is not so with the bishops. PortRoyal fears, and it is bad policy to

disperse them; for they will fear no longer and will cause greater fear. I do not even fear your like censures, if

they are not founded on those of tradition. Do you censure all? What! Even my respect? No. Say then what,

or you will do nothing, if you do not point out the evil, and why it is evil. And this is what they will have

Probability.They have given a ridiculous explanation of certitude; for, after having established that all their

ways are sure, they have no longer called that sure which leads to heaven without danger of not arriving there

921.... The saints indulge in subtleties in order to think themselves criminals and impeach their better actions.

The heathen sages erected a structure equally fine outside, but upon a bad foundation; and the devil deceived

Man never had so good a cause as I; and others have never furnished so good a capture as you...

The more they point out weakness in my person, the more they authorise my cause.

You say that I am a heretic. Is that lawful? And if you do not fear that men do justice, do you not fear that

There is something supernatural in such a blindness. Digna necessitas.231 Mentiris impudentissime.232

I am alone against thirty thousand. No. Protect you, the court; protect, you, deception; let me protect the truth.

It is all my strength. If I lose it, I am undone. I shall not lack accusations, and persecutions. But I possess the

I do not need to defend religion, but you do not need to defend error and injustice. Let God, out of His

compassion, having no regard to the evil which is in me, and having regard to the good which is in you, grant

922. Probable.Let us see if we seek God sincerely, by comparison of the things which we love. It is

probable that this food will not poison me. It is probable that I shall not lose my action by not prosecuting it...

923. It is not absolution only which remits sins by the sacrament of penance, but contrition, which is not real

924. People who do not keep their word, without faith, without honour, without truth, deceitful in heart,

deceitful in speech; for which that amphibious animal in fable was once reproached, which held itself in a

It is important to kings and princes to be considered pious; therefore they must confess themselves to you.

5Title given by Pico della Mirandola to one of his proposed nine hundred theses, in 1486.

[6]Tacitus, Annals, iv. "Kindnesses are agreeable so long as one thinks them possible to render; further,

7St. Augustine, City of God, xxi. 10. "The manner in which the spirit is united to the body can not be

[8]Virgil, Georgics, ii. "Happy is he who is able to know the causes of things."

[9]Horace, Epistles, I. vi. 1. " To be astonished at nothing is nearly the only thing which can give and

[10]Cicero, Disputationes Tusculanae, i, ii Harum sententiarum quae vera sit, Deus aliquis viderit. "Which of

[14]Terence, Heauton Timorumenos, III. v. 8. "There is one who will say great foolishness with great effort."

[16]Pliny, ii. "As though there were anyone more unhappy than a man dominated by his imagination."

17Cicero, De Divinatione ii. 22. "A common happening does not astonish, even though the cause is

[18]Allusion to Gen. 7. 14. Ipsi et omne animal secundus genus suum. "And every beast after his kind."

20Livy, xxxiv. 17. "A brutal people, for whom, when they have not armour, there is not life."

[23]"From fear that they are being led by terror, without guidance, domination appears tyrannical."

[24]"What will become of men who mistake small things and do not believe in greater?"

29"They have seen the thing; they have not seen the cause." St. Augustine, Contra Pelagium, iv.

30Matt. 11:27 "Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal

40Cicero, De finibus, V. 21. "There is no longer anything which is ours; what I call ours is conventional."

[41]Seneca, Epistles, xcv. "It is by virtue of senatusconsultes and plebiscites that one commits crimes."

[42]Tacitus, Annals, iii. 25. "Once we suffered from our vices; today we suffer from our laws."

43Saint Augustine, City of God, iv. 27. "As he has ignored the truth which frees, it is right he is mistaken."

48Seneca, Epistles, xx. 8. "In order that you are satisfied with yourself and the good that is born from you."

50Cicero, De Divinatione, ii. 58. "There is nothing so absurd that it has not been said by some philosopher."

51Cicero, Disputationes Tusculanae, ii. 2. "Devoted to certain fixed opinions, they are forced to defend what

52Seneca, Epistles, cvi. "We suffer from an excess of literature as from an excess of anything."

53Cicero, De officiis, i. 31. "What suits each one best is what is to him the most natural."

56Cicero, De finibus bonorum et malorum. "What is not shameful begins to become so when it is approved

57Terence, Heauton Timorumenos, I. i. 21. "That is how I use it; you must do as you wish."

59Seneca the Elder, Suasoriae, i. 4. "So many gods are busy around a single head."

60Cicero, Academica, i. 45. "Nothing is more shameful than to affirm before knowing."

61Cicero, Disputationes Tusculanae, i. 25. "I have not shame, as they do, to admit that I know not what I do

64"What you seek without knowing, religion will announce to you." Pascal misquotes Acts 17:23. "Whom

69Ps. 49:12, 13. "He is like the beasts that perish; this their way is their folly."

70Eccles. 3:18. "I said in mine heart concerning the estate of the sons of men."

[71]1 Cor. 1:25 "The foolishness of God is wiser than men; and the weakness of God is stronger than men."

[87]John 8:3033. "Many believed on him. Then Jesus said: 'If ye continue... then ye are my disciples indeed,

and the truth shall make you free.' They answered him: 'We be Abraham's seed, and were never in bondage to

91"What they have found by their curiosity, they have lost by their pride." Quod curiositate invenerunt,

921 Cor. 1:21. "Which... by wisdom knew not... it pleased God by the foolishness of preaching to save them

93St. Bernard, Sermones in Cantica Canticorum, lxxxiv. "The better one is, the worse one becomes, if one

100Allusion to John 6:56; 1:47; 8:36; 6:32. "True disciple; an Israelite indeed; free indeed; true bread."

[108]"I will establish my covenant between me and Thee for an everlasting covenant, to be a God unto

112Num. 11:29. Quis tribuat ut omnis populus prophetet. "Would God that all the Lord's people were

[113]De cultu feminarum, i3. "He could equally have renewed it, under the Spirit's inspiration, after it had

been destroyed by the violence of the deluge, as, after the destruction of Jerusalem by the Babylonian

storming of it, every document of the Jewish literature is generally agreed to have been restored through

[114]Eusebius, Ecclesiastical History, V. viii. 14. "God was glorified, and the Scriptures were recognized as

truly divine, for they all rendered the same things in the same words and the same names, from beginning to

end, so that even the heathen who were present knew that the Scriptures had been translated by the inspiration

of God. And it is no marvel that God did this, for when the Scriptures had been destroyed in the captivity of

the people in the days of Nebuchadnezzar, and the Jews had gone back to their country after seventy years,

then in the times of Artaxerxes, the king of the Persians, he inspired Ezra, the priest of the tribe of Levi, to

restore all the sayings of the prophets who had gone before, and to restore to the people the law given by

Moses." This is Pascal's rendering into Latin of the passage from Eusebius of which the last lines are in

116Mark 2:10, 11. "But that ye may know that the son of man hath power on earth to forgive sins... I say unto

126Exod. 25:40. "Make them after their pattern, which was showed thee on the mount."

[129]John 1:29. "Behold the Lamb of God, which taketh away the sin of the world."

130"The heart is deceitful above all things and desperately wicked: who can know it?"

[138]Acts 17:11. "They received the word with all readiness of mind, and searched the Scriptures daily,

[139]"Read what has been announced. See what has been accomplished. Meditate on what is to be done."

145Is. 29:11. Quem (librum) cum dederint scienti litteras et respondebit: Non possum. "Which men deliver to

147Luke 22:32, 61. "And when thou art converted, strengthen thy brother." "And the Lord turned, and looked

150"It is written: 'You are Gods' (Ps. 80:6), and the Scripture cannot be made naught of."

152"John 11:11 and 14. "'Lazarus sleeps,' and later it says: 'Lazarus is dead.'"

173Mark 1:5. "All the land of Judaea, and they of Jerusalem, and were all baptized of him."

174Mark 4:12. "Lest they should be converted, and their sins should be forgiven them."

[176]Ps. 2:1, 2. "Why do the heathen rage... and the rulers of the earth... against the Lord."

178John 3:2. "We know that thou art a teacher come from God; for no man can do these miracles that thou

181Luke 11:20. "If with the finger of God... the kingdom of God is come upon you."

183"But though he had done so many miracles before them, yet they believed not on him: that the saying of

184John 12:41. "These things said Esaias, when he saw his glory, and spake of him."

1851 Cor. 1:22, 23. "For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ

[186]"But full of signs, full of wisdom; you the Jesuits, what you wish is a Christ not crucified, a religion

18916. "This man is not of God, because he keepeth not the Sabbath day. Others said: How can a man that is

[190]John 9:17, 33. "What sayest thou of him? He said, He is a prophet. If this man were not of God, he

191Mark 9:39. Nemo est enim qui faciat. "There is no man which shall do a miracle in my name, that can

194John 5:36. "The works which the father hath given me to finish... bear witness of me." John 10:2627.

[195]"What sign shewest thou then, that we may see, and believe thee. (They do not say: What doctrine do

196John 3:2. "No man can do these miracles that thou doest, except God be with him."

[197]"The Lord, making manifest his presence, upholdeth them that are his own portion."

199Matt. 12:39. "An evil generation seeketh after a sign; and there shall no sign be given to it."

200"And he sighed deeply in his spirit, and saith, why doth this generation seek after a sign?"

204II Thess. 2:911 "After the working of Satan... and with all deceivableness of unrighteousness in them

that perish, because they received not the love of the truth, that they might be saved. And for this cause God

205Deut. 13:3. "for the Lord your God proveth you, to know whether ye love the Lord."

206Matt. 24:2526. "Behold, I have told you before. Wherefore if they shall say unto you, Behold."

207Is. 5:4. Quis est quod debui ultra facere vineae meae, et non faci ei? "What could have been done more to

214John 15:24. "If he had not done among them the works which none other man did."

220"The strictest law is the greatest injustice." Terrence, Heauton Timorumenus, iv. 5. 47; and Cicero, De