A little long before firing up - family trademark or is my car a little sick?

and ought less to offend our feelings than mercy towards the elect.

We know that there is an infinite, and are ignorant of its nature. As we know it to be false that numbers are finite, it is therefore true that there is an infinity in number. But we do not know what it is. It is false that it is even, it is false that it is odd; for the addition of a unit can make no change in its nature. Yet it is a number, and every number is odd or even (this is certainly true of every finite number). So we may well know that there is a God without knowing what He is. Is there not one substantial truth, seeing there are so many things which are not the truth itself?

We know then the existence and nature of the finite, because we also are finite and have extension. We know the existence of the infinite and are ignorant of its nature, because it has extension like us, but not limits like us. But we know neither the existence nor the nature of God, because He has neither extension nor limits.

But by faith we know His existence; in glory we shall know His nature. Now, I have already shown that we may well know the existence of a thing, without knowing its nature.

Let us now speak according to natural lights.

If there is a God, He is infinitely incomprehensible, since, having neither parts nor limits, He has no affinity to us. We are then incapable of knowing either what He is or if He is. This being so, who will dare to undertake the decision of the question? Not we, who have no affinity to Him.

Who then will blame Christians for not being able to give a reason for their belief, since they profess a religion for which they cannot give a reason? They dec

by it their passions, and the carnal the Babylonians; and so these terms were obscure only for the unrighteous. And this is what Isaiah says: Signa legem in electis meis,101 and that Jesus Christ shall be a stone of stumbling. But, "Blessed are they who shall not be offended in him." Hosea 14:9, says excellently, "Where is the wise? and he shall understand what I say. The righteous shall know them, for the ways of God are right; but the transgressors shall fall therein."

572. Hypothesis that the apostles were impostors. The time clearly, the manner obscurely. Five typical proofs. 1600 prophets. 400 scattered.

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2000 573. Blindness of Scripture.--"The Scripture," said the Jews, "says that we shall not know whence Christ will come (John 7:27, and 12:34)--The Scripture says that Christ abideth for ever, and He said that He should die." Therefore, says Saint John, they believed not, though He had done so many miracles, that the word of Isaiah might be fulfilled: "He hath blinded them," etc.

574. Greatness.--Religion is so great a thing that it is right that those who will not take the trouble to seek it, if it be obscure, should be deprived of it. Why, then, do any complain, if it be such as can be found by seeking?

575. All things work together for good to the elect, even the obscurities of Scripture; for they honour them because of what is divinely clear. And all things work together for evil to the rest of the world, even what is clear; for they revile such, because of the obscurities which they do not understand.

576. The general conduct of the world towards the Church

it much more pleasant to sit and see the wind blowing the trees, and to behold in the country what God has made. She had sometimes the powerful breathings of the Spirit of God on her soul, while reading the Scripture; and would express her sense of the certain truth and divinity thereof. She sometimes would appear with a pleasant smile on her countenance; and once, when her sister took notice of it, and asked why she smiled, she replied, I am brim-full of a sweet feeling within. She often used to express how good and sweet it was to lie low before God, and the lower (says she) the better! and that it was pleasant to think of lying in the dust, all the days of her life, mourning for sin. She was wont to manifest a great sense of her own meanness and dependence. She often expressed an exceeding compassion, and pitiful love, which she found in her heart towards persons in a Christless condition. This was sometimes so strong, that, as she was passing by such in the streets, or those that she feared were such, she would be overcome by the sight of them. She once said, that she longed to have the whole world saved; she wanted, as it were, to pull them all to her, she could not bear to have one lost.

She had great longings to die, that she might be with Christ: which increased until she thought she did not know how to be patient to wait till God's time. But once, when she felt those longings, she thought with herself, If I long to die, why do I go to physicians? Whence she concluded that her longings for death were not well regulated. After this she often put it

or an animal, or to reproduce it? And if they had never seen any species of animals, could they have conjectured whether they were produced without connection with each other?

224. How I hate these follies of not believing in the Eucharist, etc.! If the Gospel be true, if Jesus Christ be God, what difficulty is there?

225. Atheism shows strength of mind, but only to a certain degree.

226. Infidels, who profess to follow reason, ought to be exceedingly strong in reason. What say they then? "Do we not see," say they, "that the brutes live and die like men, and Turks like Christians? They have their ceremonies, their prophets, their doctors, their saints, their monks, like us," etc. (Is this contrary to Scripture? Does it not say all this?)

If you care but little to know the truth, here is enough of it to leave you in repose. But if you desire with all your heart to know it, it is not enough; look at it in detail. This would be sufficient for a question in philosophy; but not here, where it concerns your all. And yet, after a trifling reflection of this kind, we go to amuse ourselves, etc. Let us inquire of this same religion whether it does not give a reason for this obscurity; perhaps it will teach it to us.

227. Order by dialogues.--What ought I to do? I see only darkness everywhere. Shall I believe I am nothing? Shall I believe I am God?

"All things change and succeed each other." You are mistaken; there is...

228. Objection of atheists: "But we have no light."

229. This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature presents to me nothing which is not matter of doubt and concern. If I saw nothing there which revealed a Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain peacefully in faith. But, seeing too m