Re: For sale in Provence (South of France)

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examine them with
presumption.

For, in fact, what is man in nature? A Nothing in comparison with the
Infinite, an All in comparison with the Nothing, a mean between nothing and
everything. Since he is infinitely removed from comprehending the extremes,
the end of things and their beginning are hopelessly hidden from him in an
impenetrable secret; he is equally incapable of seeing the Nothing from
which he was made, and the Infinite in which he is swallowed up.

What will he do then, but perceive the appearance of the middle of things,
in an eternal despair of knowing either their beginning or their end. All
things proceed from the Nothing, and are borne towards the Infinite. Who
will follow these marvellous processes? The Author of these wonders
understands them. None other can do so.

Through failure to contemplate these Infinites, men have rashly rushed into
the examination of nature, as though they bore some proportion to her. It is
strange that they have wished to understand the beginnings of things, and
thence to arrive at the knowledge of the whole, with a presumption as
infinite as their object. For surely this design cannot be formed without
presumption or without a capacity infinite like nature.

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

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confuse others. But the evidence is such that it surpasses, or at least
equals, the evidence to the contrary; so that it is not reason which can
determine men not to follow it, and thus it can only be lust or malice of
heart. And by this means there is sufficient evidence to condemn, and
insufficient to convince; so that it appears in those who follow it that it
is grace, and not reason, which makes them follow it; and in those who shun
it, that it is lust, not reason, which makes them shun it.

Vere discipuli, vere Israelita, vere liberi, vere cibus.100

565. Recognise, then, the truth of religion in the very obscurity of
religion, in the little light we have of it, and in the indifference which
we have to knowing it.

566. We understand nothing of the works of God, if we do not take as a
principle that He has willed to blind some and enlighten others.

567. The two contrary reasons. We must begin with that; without that we
understand nothing, and all is heretical; and we must even add at the end of
each truth that the opposite truth is to be remembered.

568. Objection. The Scripture is plainly full of matters not dictated by the
Holy Spirit. Answer. Then they do not harm faith. Objection. But the Church
has decided that all is of the Holy Spirit. Answer. I answer two things:
first, the Church has not so decided; secondly, if she should so decide, it
could be maintained.

Do you think that the prophecies cited in the Gospel are related to make you
believe? No, it is to keep you from believing.

569. Canonical.--The heretical books in the beginning of the Church serve to
prove the canonical.

570. To the chapter on the Fundamentals must be added that on Typology
touching the reason of types: why Jesus Christ was prophesied as to His
first coming; why prophesied obscurely as to the manner.

571. The reason why. Types.--They had to deal with a car