 18. The Miracles. 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 of the miracles. Moses has given two rules, that the prediction does not come to pass, Deuteronomy chapter 18, and that they do not lead to idolatry, Deuteronomy chapter 13, and Jesus Christ, 1. If doctrine regulates miracles, miracles are useless for doctrine. If miracles regulate, note in the text the thought is incomplete, end of note. 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 natural power of the devil. But note in the text the thought is incomplete, end of note. 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 prophecies, but always by his miracles. He proves by a miracle that he remits sins. Rejoice not in your miracles, said Jesus Christ, but because your names are written in heaven. If they believe not Moses, neither will they believe one risen from the dead. Nicodemus recognizes by his miracles that his teaching is of God. 809. Schemos cuio veniste adeo, Magister. Nemo en impotes t'haic signa facchere, quaitu facchis, nicideos fuerit cum el. 809. Footnote, John chapter 3 verse 2. The same came unto him by night, and said to him, Rabbi we know that thou art a teacher come from God, for no one can do these signs that thou doest except God be with him. End of footnote. He does not judge of the miracles by the teaching, but of the teaching by the miracles. 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 chief priests, and to rely on them. And thus, in regard to their prophets, they had all those reasons which we have for refusing to believe the workers of miracles. 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. Nisifekisem, pekatum non haberent. Footnote, John chapter 15 verse 24. If I had not done among them the works which none other did, they had not had sin, but now have they both seen and hated both me and my father. End of footnote. Therefore all belief rests upon miracles. Prophecy is not called miracle, as St. 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, and St. John calls this the second miracle. 809. The Combinations of Miracles. 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. 812. I should not be a Christian, but for the miracles, said St. Augustine. 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 unbelievers. However it may be the church is without proofs if they are right. 814. Montaigne against miracles. Montaigne, four miracles. 815. It is not possible to have a reasonable belief against miracles. 816. Unbelievers the most credulous. They believe the miracles of Vespasian in order not to believe those of Moses. 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 imposters, 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 ill, 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 reasoned thus, a thing is possible, therefore it is, because the thing cannot be denied generally, since there are particular effects which are true, that 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. It is the same with prophecies, miracles, divination by dreams, sorceries, etc. 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, the cross of Saint Andrew, etc. 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 St. Andrew, the deluge, circumcision, etc. This arises from the fact that the human mind, finding itself inclined to that side by the truth, becomes thereby susceptible to all the falsehoods of this. 819 Jeremiah chapter 23 verse 32 The Miracles of the False Prophets In the Hebrew and Votable Footnote, Professor of Hebrew in the College Royale in the 16th century. End of footnote. They are the tricks. Miracle does not always signify miracle. 1 Samuel chapter 14 verse 15 Miracle signifies fear, and is so in the Hebrew. The same evidently in Job chapter 33 verse 7 and also Isaiah chapter 21 verse 4 Jeremiah chapter 44 verse 12 Jeremiah chapter 50 verse 38 and it is so in the Hebrew and Votable. Isaiah chapter 8 verse 18 Jesus Christ says that he and his will be in miracles. 820 If the devil favored the doctrine which destroys him, he would be divided against himself, as Jesus Christ said. If God favored the doctrine which destroys the church, he would be divided against himself. Om Neregnum di Wisum Footnote, Matthew chapter 12 verse 25 and knowing their thoughts, he said unto them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. End of footnote. For Jesus Christ wrought against the devil and destroyed his power over the heart of which exorcism is the symbolization in order to establish the kingdom of God. And thus he adds See indigito dei regnum dei ad-voss Footnote, Luke chapter 11 verse 20 But if I by the finger of God cast out demons, then is the kingdom of God come upon you. End of footnote. 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 is untrue. 822 Abraham and Gideon are above revelation. The Jews blinded themselves in judging of miracles by the scripture. God has never abandoned his true worshipers. I prefer to follow Jesus Christ than any other because he has miracle, prophecy, doctrine, perpetuity, etc. The Donatists, no miracle which obliges them to say it is the devil. The more we particularize God, Jesus Christ, the church. Note, in the text, the thought is incomplete. End of note. 823 If there were no false miracles, there would be certainty. If there were no rule to judge of them, miracles would be useless and there would be no reason for believing. Now there is, humanly speaking, no human certainty, but we have reason. 824 Either God has confounded the false miracles or he has foretold them and in both ways he has raised himself above what is supernatural with respect to us and has raised us to it. 825 Miracles serve not to convert, but to condemn. 826 Reasons why we do not believe. John chapter 12 verses 37 and 38 etc. Note, but though he had done so many signs before them yet they believed not on him, that the word of Isaiah the prophet might be fulfilled which he spake, Lord who hath believed our report and to whom hath the arm of the Lord been revealed. End of note. 826 When the wicked glory of those at locutus asked the EO you die signapetum and graiki sapientium quaitum nos altem yesum cruci fixum set plenum signis set plenum sapientia wos altem Christum non cruci fixum et grevigionem sine miracolis et sine sapientia Footnote first Corinthians chapter 1 verses 22 and 23 seeing that Jews ask for signs and Greeks seek after wisdom but we preach Christ crucified unto Jews a stumbling block and unto Gentiles foolishness. End of footnote. What makes us not believe in the true miracles is want of love. John said was non creditis we are non estis ex olibus Footnote John chapter 10 verse 26 but ye believe not because ye are not of my sheep. End of footnote. What makes us believe the false is want of love. First Thessalonians chapter 2 The foundation of religion it is the miracles. What then does God speak against miracles against the foundations of the faith which we have in him? 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 but antichrist cannot surely lead into error. When Jesus Christ foretold the miracles of antichrist did he think of destroying faith in his own miracles? Moses foretold Jesus Christ and bade to follow him. Jesus Christ foretold antichrist and forbade to follow him. 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 chapter 13 verse 23 If the Lord were pleased to kill us he would not have showed us all these things. Hezekiah Sennacherib Jeremiah Hananiah the false prophet dies in seven months. Second Maccabees chapter 3 The temple ready for pillage miraculously suckered. Second Maccabees chapter 15 First Kings chapter 17 The widow to Elijah who had restored her son. By this I know that thy words are true. First Kings chapter 18 Elijah with the prophets of Baal In the dispute concerning the true God and the truth of religion there has never happened any miracle on the side of error and not of truth. 828 Opposition Abel Cain Moses the magicians Elijah the false prophets Jeremiah Hananiah Micaiah the false prophets Jesus Christ the Pharisees Saint Paul bar Jesus The apostles the exorcists Christians unbelievers Catholics heretics Elijah Enoch Antichrist 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 believed. John chapter 7 verse 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 refused to believe in the miracles in the present day on account of a supposed contradiction which is unreal are not excused. 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 on him for we know that out of Galilee arises no prophet. Nicodemus answered doth our law judge any man before it hear him and specially such a man who works such miracles. 830 the prophecies were ambiguous. They are no longer so. 831 the five propositions were ambiguous. They are no longer so. 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 the time of Arius miracles under Diocletian and under Arius. 833 miracle the people conclude this of themselves but if the reason of it must be given to you it is unfortunate to be an 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. 834 John chapter 6 verse 26 note Jesus answered them and said verily verily I say unto you you seek me not because you saw signs but because you ate of the loaves and were filled. End of note. Those who follow Jesus Christ because of his miracles honor 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 opposed to their own comforts. John chapter 9 verse 16 not as Hicc Homo Adel cuia sabbatum non custodit ali comodo potest Homo pecator haic signa facchere note some therefore of the Pharisees said this man is not from God because he keepeth not to Sabbath but others said how can a man that is a sinner do such signs and there was division among them. End of note. Which is the most clear? This house is not of God for they do not there believe that the five propositions are in Jancenius. Others, this house is of God for ineth there are wrought strange miracles. Which is the most clear? Footnote. John chapter 9 verses 17 and 33. They say therefore unto the blind man again what saest thou of him in that he opened thine eyes and he said he is a prophet if this man were not from God he could do nothing. End of footnote. 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 excluded. 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 who did not deny God. So soon then as we see a miracle we must either assent to it or have striking proofs to the contrary. We must see if it denies a God or Jesus Christ or the church. 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 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 proof. 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 this 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, etchito possit deme male l'opi. Footnote, Mark chapter 9 verse 39 but Jesus said, forbid him not, for there is no man who shall do a mighty work in my name and be able quickly to speak evil of me. End of footnote. 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 power. 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 weaknesses. 840. The church has three kinds of enemies. The Jews who have never been of her body. The heretics who have withdrawn from it. And the evil Christians who rend her from within. 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 note in the text the thought is incomplete end of note. There were two parties in the time of Calvin. There are now the Jesuits etc. 841. Miracles furnished the test in matters of doubt between Jews and heathens Jews and Christians Catholics and heretics and slanderers and slanderers between the two crosses. But miracles would be useless to heretics for the church authorized 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 in theirs. Thus there is miracle against miracle both the first and the greatest being on the side of the church. These nuns astonished at what is said that 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 Father know that all this is false and therefore offered themselves to God in this state. We this we are iniquitatis in miest. Footnote Psalm 139 verse 24 and see if there be any wicked way in me and lead me in the way everlasting. End of footnote. 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 favors. A man would need to have lost his senses to conclude from this that they are therefore in the way of perdition. We have without doubt the same signs as Saint Athanasius. 842 Si tu est Christus, dit nobis. Opera quai egofaccio in nomine patris mei haic testimonium perhibent ne mei seduos non creditis quia non estis ex olibus meiis oes mei wo kemei am audiumt. Footnote Luke chapter 22 verse 67 If thou art the Christ, tell us. End of footnote. John chapter 6 verse 30 Quod ergo tu facis signum ut widi amus et credi amus tibi. Non dicum. Quod octrinam praidicas. Note, they said therefore unto him, what then doest thou for a sign that we may see and believe thee? What workest thou? End of note. Nemo potest faci resigna quai tu facis lisi deus. Second Maccabees chapter 14 verse 15 Deus quis signis eu identibus su amportion emprotegit. Wo alumus signum widere decailo tentantes eum. Luke chapter 11 verse 16 Note, and others, trying him, sought of him a sign from heaven. End of note. Generatio praua signum quaiirit et non d'abitur. Footnote. Matthew chapter 12 verse 39 But he answered and said unto them An evil and adulterous generation seeketh after a sign, And there shall no sign be given it, But the sign of Jonah, the prophet. End of footnote. Et Ingemiscans aid. Quid generatio is the signum quaiirit. Mark chapter 8 verse 12 Note, and he sighed deeply in his spirit and saith Why doth this generation seek a sign? Verily I say unto you There shall no sign be given unto this generation. End of note. They asked a sign with an evil intention. Footnote. Mark chapter 6 verse 5 And he could there do no mighty work, Save that he laid his hands upon a few sick folk, And healed them. End of footnote. And yet he promises them the sign of Jonah, The great and wonderful miracle of his resurrection. Nisi widere ti signa, non creditis. Footnote. Mark chapter 4 verse 48 Jesus therefore said unto him, Except ye see signs and wonders, Ye will in no wise believe. End of footnote. He does not blame them for not believing Unless there are miracles, But for not believing unless they are themselves Spectators of them. Antichristum insignis mendacibus. Says St. Paul, 2 Thessalonians chapter 2 2 Thessalonians chapter 2 Footnote. 2 Thessalonians chapter 2 verses 9 to 11 Even he who's coming is according To the working of Satan with all power And signs and lying wonders, And with all deceit of unrighteousness For them that perish, Because they received not the love of the truth That they might be saved. And for this cause God sendeth them A working of error, That they should believe a lie. End of footnote. As in the passage of Moses 843 Here is not the country of truth. She wanders unknown amongst men. God has covered her with a veil Which leaves her unrecognized 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? 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 he blinded the Pharisees We have Moses. But as for this fellow We know not from whence he is. It is wonderful that you know not Whence he is. And yet he does such miracles. Jesus Christ spoke neither Against God nor against Moses. Antichrist and the false prophets For told by both testaments Will speak openly against God And against Jesus Christ. Who is not hidden? Note in the text The thought is incomplete. End of note God would not allow him Who would be a secret enemy To do miracles openly. 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 chapter 10 verse 21 The proofs which Jesus Christ And the apostles draw from scripture Are not conclusive For they say only that Moses for told 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 inconsistency Along with miracles There is a mutual duty between God And men. We must pardon him this saying. Quid debui? Accus me, God said, in Isaiah. God must fulfill his promises, etc. 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 warned men not to believe them. 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 error. 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, Fortells 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 Christ was suspected. Bar Jesus blinded. The power of God surpasses that of his enemies. The Jewish Exorcist beaten by the devils Saying, Jesus I know And Paul I know But who are ye? Miracles are for doctrine Not doctrine for miracles. If the miracles are true Shall we be able to persuade men Of all doctrine? No, for this will not come to pass. See angels. Footnote Galatians chapter 1 verse 8 But though we, Or an angel from heaven, Should preach unto you any gospel Other than that which we preached unto you Let him be anathema. End of footnote. Rule. We must judge of doctrine Miracles. We must judge of miracles By doctrine. All this is true But contains no contradiction. For we must distinguish The times. How glad you are To know the general rules Thinking thereby to set up Descension and render all useless. We shall prevent you, my father. Truth is one and constant. 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 instill insensibly A false and subtle doctrine. This cannot happen. And still less that God Who knows the heart should perform miracles In favor of such and 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 drawn from them. 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 from them. Nobody has ever suffered martyrdom For the miracles which she 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 they have seen. 845 The heretics have always Attacked these three marks Which they have not. 846 First objection An angel from heaven We must not judge of truth by miracles But of miracles by truth Therefore the miracles are useless Now they are of use And they must not be in opposition To the truth. Therefore what Father Lingeand has said That God will not permit That a miracle may lead into error When there shall be a controversy In the same church Miracle will decide Second objection But antichrist will do miracles 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 Either God will not permit false miracles Or he will procure greater Jesus Christ has existed Since the beginning of the world This is more impressive than all the miracles Of antichrist. 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 truth Therefore a miracle Cannot lead into error But apart from schism Error is not so obvious As a miracle is obvious Therefore a miracle could lead into error UBS DEUS TUS Footnote, Psalm 42 verse 3 My tears have been my food Day and night while they continually Say unto me, Where is thy God? End of footnote Miracles show him And are a light 847 One of the anthems for Vespers at Christmas Exortum est in Tenebris Lumen rectis cordae Footnote, Psalm 112 verse 4 Unto the upright There arises a light in the darkness He is gracious and merciful And righteous End of footnote 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 Footnote is and is not End of footnote Be received in faith itself As well as in miracles And if it is inseparable in the others Note, in the text The thought is incomplete End of note 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 We conditis legis iniquus Footnote, Isaiah chapter 10 verse 1 Woe unto them that decree Unrighteous decrees And to the writers that write perverseness End of footnote 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, quote, heretics If they say that they are Obedient to the Pope, that is, quote, 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 Quote, 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 The 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 Note, in the text the thought is incomplete End of note It is impossible that those who love God With all their hearts should fail To 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 men And thus so far from these passages Deuteronomy chapter 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 elect 851 The history of the man born blind 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 fulfilled them But he says Sinon fekisim Footnote, John chapter 15 verse 24 If I had not done among them The works which none other did They had not had sin But now have they both seen And hated both me and my father End of footnote Believe the works Two supernatural foundations Of our holy supernatural religion One visible, the other invisible Miracles with grace Miracles without grace The synagogue Which has 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 The church has never approved A miracle among heretics Miracles a support of religion They have been the test of Jews They have been the test of Christians Saints, innocents And true believers 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 The only one who can do this Is no prophet Who can not do that Though the war broke In the war The war stayed But we haven't known The truth That we can't know The truth Is not so much to be feared For the love For the love For the love Is not so much to be feared speaks at last in their greatest oppression. If the cooling of love leaves the church almost without believers, miracles will rouse them. This is one of the last effects of grace. If one miracle were wrought among the Jesuits. 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 ought then 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 without remedies. Note in the text the thought is incomplete. The ungodly. No sign has ever happened on the part of the devil without a stronger sign on the part of God, or even without it having been foretold that such would happen. 852. Unjust persecutors of those whom God visibly protects. If they reproach you with their excesses, quote they speak as the heretics. If they say that the grace of Jesus Christ distinguishes us, quote they are heretics. If they do miracles, quote it is the mark of their heresy. Ezekiel, they say these are the people of God who speak thus. It is said, believe in the church, but it is not said, believe in miracles, because the last is natural and not the first. The one had need of a precept, not the other. 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 continuation of the church till Antichrist, till the end. The two witnesses. 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, St. Paul in the Isle of Malta. 854. The hardness of the Jesuits then surpasses that of the Jews, since those refuse 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 Port Royale are of God, do not cease to doubt still the innocence of that house. 855. I suppose that men believe miracles. You corrupt a religion either in favor of your friends or against your enemies. You arrange it at your will. 856. On the Miracle. As God has made no family more happy, let it also be the case that he finds none more thankful. End of Section 13. Section 14 of Pensei. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Derek McLaughlin, London, Ontario, Canada. Latin language reading by Lenny Rio de Janeiro, Brazil. Pensei, by Blaise Pascal. Translated by W. F. Trotter. Section 14. Appendix. Polemical Fragments. 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 recognize what is true, one has only to look at what has always existed. For it is certain that truth has always existed, and that nothing false has always existed. 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. The persecutions which harass the church are of this nature. 860. In addition to so many other signs of piety, they are also persecuted, which is the best sign of piety. 861. The church is an excellent state when it is sustained by God only. 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 destroy each other. She complains of both, but far more of the Calvinists because of the schism. 863. It is certain that many of the two opposite sects are deceived. They must be disillusioned. 864. Faith embraces many truths which seem to contradict each other. There is a time to laugh and a time to weep, etc. Respond, no responda, etc. Footnote, Proverbs 26 verses 4 and 5. Answer not a fool according to his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit. End of footnote. 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 yet outcast, etc. 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 causes their objections. First example, Jesus Christ is God and man. The Aryans 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 heretics. They allege that we deny his humanity, in this they are ignorant. Second example, on the subject of the Holy Sacrament. We believe that the substance of the bread being changed and being consubstantial without 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 opposed. 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 these truths can be admitted without excluding the other for this reason. 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. Third example, indulgences. The shortest way therefore to prevent heresies is to instruct in all truths, and the surest way to refute them is to declare them all, for what will the heretics say? In order to know whether an opinion is a father's, note in the text the thought is incomplete, end of note. 863. All err the more dangerously as they each follow a truth. Their fault is not in following a falsehood, but in not following another truth. 864. Truth is so obscure in these times, and falsehood so established, that unless we love the truth we cannot know it. 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 Jansenists more so, for the Jesuits have better made profession of the two. 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 Teresa, 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 Teresa 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, and that they created schism, etc. 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 by the church, and yet saved the church. 869. If Saint Augustine came at the present time, and was as little authorized 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 offense, 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. Four, 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 king, it is no longer the parliament of the king, but a rebellious assembly. 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. St. Cyprian. 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 pope. 872. The pope is head. Who else is known of all? Who else is recognized by all, having power to insinuate himself into all the body, because he holds the principal chute, 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. What's out and non-sick? 873. The pope hates and fears to learn it, who do not submit to him at will. 874. We must not judge of what the pope is by some words of the fathers, as the Greeks said in council important rules, but by the acts of the church and the fathers, and by the cannons. Footnote John 10 verse 30. I and the father are one. 1 John chapter 5 verse 8. For there are three who bear witness, the spirit, and the water, and the blood, and the three agree in one. End of footnote. Unity and plurality. It is an error to exclude one of the two, as the papists do, who exclude plurality, or the Huguenots, who exclude unity. 875. Would the pope be dishonored by having his knowledge from God and tradition, and is it not dishonoring him to separate him from this holy union? 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 God is hidden under nature, as in all his other works. 877. Kings dispose of their own power, but the popes cannot dispose of theirs. 878. Sumumius sumenuria. Footnote, the greatest law, the greatest injury, end of footnote. The majority is the best way because it is visible and has strength to make itself obeyed, yet it is the opinion of the least able. 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 which men are forced to obey. 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 12th provincial. Hence comes the injustice of the frond, which raises its alleged justice against power. It is not the same in the church, for there is a true justice and no violence. 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. Footnote, John chapter 21 verse 17, he saith unto him the third time, Simon, son of John, lovest thou me? Peter was grieved because he said unto him the third time, lovest thou me? And he said unto him, Lord, thou knowest all things, thou knowest that I love thee. Jesus said unto him, Feed my sheep. End of footnote. You owe me, pasturage. 880. Men like certainty. They like the pope to be infallible in faith, and grave doctors to be infallible in morals, so as to have certainty. 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. 883. The wretches who have obliged me to speak of the basis of religion. 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 without certitude. 885. Anyone is made a priest who wants to be so, as under Jeroboam. 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 the heathens say the same as he. 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. Second letter of St. Peter chapter 2. False prophets in the past, the image of future ones. 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 the efforts of those who have attempted to destroy it. 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 protects her from corruption. For if some of these men, who, by an extraordinary vocation, have made profession of withdrawing from the world and adopting the monk's 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 this kind of people, so that when we are well instructed, we see in this rather evidence of the care of God than of his forgetfulness in regard to us. 890. Tertullian. Footnote. The church will never be reformed. End of footnote. 891. Heretics, who take advantage of the doctrine of the Jesuits, must be made to know that it is not that of the church, the doctrine of the church, and that our divisions do not separate us from the altar. 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 a proof of injustice. 894. Those who love the church lament to see the corruption of morals, but laws at least exist. But these corrupt the laws, the model is damaged. 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 her. 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, and you defeat that object. 898. They cannot have perpetuity, and they seek universality, and therefore they make the whole church corrupt, that they may be saints. 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. Augustine on Christian Doctrine. 901. Humili bus dat gratium, an ideo non dedit humilitatem. Footnote, James chapter 4 verse 6. But he giveth more grace. Wherefore the scripture sayeth, God resisteth the proud, but giveth grace to the humble. End of footnote. Footnote, John chapter 1 verses 11 and 12. He came unto his own, and they that were his own received him not. But as many as received him, to them gave he the right to become children of God, even to them that believe on his name. End of footnote. 902. It must indeed be, says Fuyon, that this is not so certain, for controversy indicates uncertainty. Saint Athanasius, Saint Chrysostom, morals unbelievers. 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. This is the true principle. 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 prophet 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 these 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 other nations. 904. They make a rule of exception. 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. 905. On confessions and absolutions without signs of regret. 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 dishonored 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 disillute and those who dishonor 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 to live in them according to God, and without acquiring an interest in them and a liking for them. 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. 908. But is it probable that probability gives assurance? Difference between rest and security of conscience. Nothing gives certainty but truth. Nothing gives rest but the sincere search for truth. 909. The whole society itself of their casuists cannot give assurance to a conscience in error, and that is why it is important to choose good guides. Thus they will be doubly culpable, both in having followed ways which they should not have followed, and in having listened to teachers to whom they should not have listened. 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 dueling were not the fashion, you would find it probable that they might fight, considering the matter in itself? 911. Must we kill to prevent there being any wicked? This is to make both parties wicked instead of one. 912. Universal. Ethics and language are special but universal sciences. 913. Probability. Each one can employ it, no one can take it away. 914. They allow lust to act and check scruples, whereas they should do the contrary. 915. Montault. Lacks 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 an eternal recompense is offered to the morality of Escobar. 916. Probability. They have some true principles, but they misuse them. Now the abuse of truth ought to be as much punished as the introduction of falsehood. As if they 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, St. Teresa having always followed her confessor. 918. Take away probability and you can no longer please the world. Give probability and you can no longer displease it. 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. 919. Cuá queru hábun ti vi magistres? Footnote. 2 Timothy chapter 4 verse 3. For the time will come when they will not endure the sound doctrine, but having itching ears will heap to themselves teachers after their own lusts. End of footnote. Worthy disciples of such masters they have sought flatterers and have found them. 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 more holy. They take after the wild stem on which they are grafted. If what I say does not serve to enlighten you, it will be of use to the people. If these are silent the stones will speak. 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. The inquisition and the society are the two scourges of the truth. Why do you not accuse them of Arianism? For, though they have said that Jesus Christ is God, perhaps they mean by it not the natural interpretation, but as it is said, de estis. Footnote, ye are gods, end of footnote. If my letters are condemned at Rome, that which I condemn in them is condemned in heaven. Footnote, to thy judgment seat, Lord Jesus, I appeal, end of footnote. You yourselves are corruptible. 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. It is better to obey God than men. I fear nothing, I hope for nothing. It is not so with the bishops. Port Royale 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 great difficulty in doing. 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 by it, but that which leads there without danger of going out of that road. 921. The saints indulge in subtleties in order to think themselves criminals, and impeach their better actions, and these indulge in subtleties in order to excuse the most wicked. The heathen sages erected a structure equally fine outside, but upon a bad foundation, and the devil deceives men by this apparent resemblance based on the most different foundation. 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 authorize 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 God does justice? You will feel the force of the truth, and you will yield to it. There is something supernatural in such a blindness. Footnote. Their dessert by necessity was drawing nigh. Wisdom chapter 19 verse 4, end of footnote. Mentires impudentissime. Footnote. You lie most impudently. End of footnote. Footnote. A man is known by his doctrine. End of footnote. False piety. A double sin. 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 truth, and we shall see who will take it away. 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 us all grace that truth may not be overcome in my hands, and that falsehood. Note, in the text the thought is incomplete. 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 if it does not seek the sacrament. 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 doubtful position between the fish and the birds. It is important to kings and princes to be considered pious, and therefore they must confess themselves to you. End of section 14. End of Pense.