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induces presumption. The Incarnation shows man the greatness of his misery by the greatness of the remedy which he required.

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 Him we find both God and our misery.

528. Jesus Christ is a God whom we approach without pride and before whom we humble ourselves without despair.

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 humble our pride and exalt our humility.

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 believe themselves righteous.

535. We

have failed.

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.

Quod ergo ignorantes, quaeritis, religio annuntiat vobis.64

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 Christian has known this?

434. The chief arguments of the sceptics--I pass over the lesser ones--are 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 asleep?

And who doubts that, if we dreamt in company, and the dreams chanced to agree, which is common enough, and if we

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 more unhappy than the least of his subjects who plays and diverts himself.

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 u

are now in the flames of hell. So that it is not because God is unmindful of their wickedness, and does not resent it, that he does not let loose his hand and cut them off. God is not altogether such an one as themselves, though they may imagine him to be so. The wrath of God burns against them, their damnation does not slumber; the pit is prepared, the fire is made ready, the furnace is now hot, ready to receive them; the flames do now rage and glow. The glittering sword is whet, and held over them, and the pit hath opened its mouth under them.

The devil stands ready to fall upon them, and seize them as his own, at what moment God shall permit him. They belong to him; he has their souls in his possession, and under his dominion. The scripture represents them as his goods, Luke 11:12. The devils watch them; they are ever by them at their right hand; they stand waiting for them, like greedy hungry lions that see their prey, and expect to have it, but are for the present kept back. If God should withdraw his hand, by which they are restrained, they would in one moment fly upon their poor souls. The old serpent is gaping for them; hell opens its mouth wide to receive them; and if God should permit it, they would be hastily swallowed up and lost.

There are in th

show Him, and are a light.

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, what light ought we not to expect from Him when He reveals 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 others...

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 yourselves. Vae qui conditis leges iniquas.212

Miracles endless, false.

In order to weaken your adversaries, you disarm the whole Church.

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, there has been the Pope, or, failing him, there has been the Church.

850. The five propositions condemned, but no miracle; for the truth was not attacked. But the Sorbonne... but the bull...

It is impossible that those who love God with all their he

Setting an example we can all follow, Frank?

"Frank Ols>> Everybody is an ass from time to time (or more often)

Again you miss the point. It's not an either / or question. It's a matter of doing all we can to make things better. I can't dictate what the power companies do but I can decide what I will do. For example, instead of bemoaning evil power companies and crooked politicians who do nothing to netter the planet, I replaced my old, infficient freezer with a new, more efficient model. Instead of wasting electricity on incandescent lights, I've been replacing them as they die with CFL/s. Instead of driving the Odyssey for solo trips to the oncology clinic (yeah, still dealing with it) I drive my motorcycle. As soon as I regain enough strength to do so, I'll start riding my bicycle again as well.

I can't speak for the other gentleman but I'm old enough to remember driving (without the blessing of the DMV) in 1963. :^)

which was its centre, where He made His first Church; and also the worship of idols in Rome, the centre of it, where He made His chief Church.

731. Prophecies.--That Jesus Christ will sit on the right hand, till God has subdued His enemies.

Therefore He will not subdue them Himself.

732. "... Then they shall teach no more every man his neighbour, saying, Here is the Lord, for God shall make Himself known to all."

"... 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 immediate feeling.

733. That He would teach men the perfect way.

And there has never come, before Him nor after Him, any man who has taught anything divine approaching to this.

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 temple, I should say that He had come.

735. Prop

be almighty, as dying, being deceived, lying, etc.

Several Evangelists for the confirmation of the truth; their difference useful.

The Eucharist after Lord's Supper. Truth after the type.

The ruin of Jerusalem, a type of the ruin of the world, forty years after the death of Jesus. "I know not," as a man, or as an ambassador (Mark 13:32; Matthew 24:36.)

Jesus condemned by the Jews and the Gentiles.

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 mornings at the beginning of the six ages.

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 t

and telling of the straits and difficulties they were reduced to by it. She took much notice of it, and it wrought exceedingly on her compassion. After she had attentively heard him awhile, she went away to her father, who was in the shop, and entreated him to give that man a cow: and told him, that the poor man had no cow! that the hunters, or something else, had killed his cow! and entreated him to give him one of theirs. Her father told her that they could not spare one. Then she entreated him to let him and his family come and live at his house: and had much more talk of the same nature, whereby she manifested bowels of compassion to the poor.

She has manifested great love to her minister: particularly when I returned from my long journey for my health, the last fall. When she heard of it, she appeared very joyful at the news, and told the children of it, with an elevated voice, as the most joyful tidings; repeating it over and over. Mr. Edwards is come home! Mr. Edwards is come home! She still continues very constant in secret prayer, so far as can be observed, for she seems to have no desire that others should observe her when she retires, being a child of a reserved temper. Every night, before she goes to bed, she will say her catechism, and will by no means miss. She never forgot it but once, and then, after she was a-bed, thought of it, and cried out in tears, I han't said my catechism! and would not be quieted till her mother asked her the catechism as she lay in bed. She sometimes appears to be in doubt about the condition of her soul; and when asked, whether she thinks that she is prepared for death, speaks something doubtfully about it. At other times she seems to have no doubt, but when asked, replies, Yes, without hesitation. In the former part of this great work of God amongst us, till it got to His height, we seemed to be wonderfully smiled upon and blessed in all

we have coined fantastic terms, "The golden age," "The wonder of our times," "Fatal," etc., and call this jargon poetical beauty.

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 model "Village Queens."

1. 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 an embroiderer.

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 such a question.

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 is a bad sign when a man is not asked to give his judgement on some verses.

1. We should not be able to say of a man, "He is a mathematician," or "a preacher," o

It is certain that we see in many places of the world a peculiar people, separated from all other peoples of the world and called the Jewish people.

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 other.

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

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 them, glories in knowing them.

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 found it.

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 proud by reason of this return.

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 th

them because they are just obeys a justice which is imaginary and not the essence of law; it is quite self-contained, 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, if we do not wish that i

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 sixty-nine 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 consummation

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.169--Quid ergo? Ne timeas modo timeas. Fear not, provided you fear; but if you fear not, then fear.

Qui me recipit, non me recipit, sed eum qui me misit.170

Nemo scit, neque Filius.171

Nubes lucida obumbravit.172

Saint John was to turn the hearts of the fathers to the children, and Jesus Christ to plant division. There is not contradiction.

777. The effects in communi and in particulari. The semi-Pelagians 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 who came there.

From these stones there can come children unto Abraham.

779. If men knew themselves, God would heal and pardon them. Ne convertantur et sanem eos, et dimittantur eis peccata.174

780. Jesus Christ never condemned without hearing. To Judas: Amice, ad guid venisti?[175] To him that had not on the wedding garment, the same.

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 exclusion.

"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

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 ungrateful.

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 paralytic, the dead Lazarus, the possessed. All this crowd is in the sick soul.

659. Types.--To show that the Old Testament is only figurative and that the prophets understood by temporal blessings other blessings, this is the proof:

First, that this would be unworthy of God.

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

to meet together in private houses, for religious purposes: and such meetings when appointed were greatly thronged.

There was scarcely a single person in the town, old or young, left unconcerned about the great things of the eternal world. Those who were wont to be the vainest and loosest, and those who had been disposed to think and speak lightly of vital and experimental religion, were now generally subject to great awakenings. And the work of conversion was carried on in a most astonishing manner, and increased more and more; souls did as it were come by flocks to Jesus Christ. From day to day for many months together, might be seen evident instances of sinners brought out of darkness into marvellous light, and delivered out of an horrible pit, and from the miry clay, and set upon a rock, with a new song of praise to God in their mouths.

This work of God, as it was carried on, and the number of true saints multiplied, soon made a glorious alteration in the town: so that in the spring and summer following, anno 1735, the town seemed to be full of the presence of God: it never was so full of love, nor of joy, and yet so full of distress, as it was then. There were remarkable

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 bodily senses are in comparison with the intellect.

235. Rem viderunt, causam non viderunt.29

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, therefore; it is well worth it.

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 remain here one hour. This last assumption is our condition.

238. What do you then promise me, in addition to certain troubles, but ten years of self-love (for ten years is the chance), to try hard to please without success?

239. Objection.--Those who hope for salvation are so far happy; but they have as a counterpoise the fear of hell.

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 b