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Contraries. After having shown the vileness and the greatness of man.-Let man now know his value. Let him love himself, for there is in him a nature capable of good; but let him not for this reason love the vileness which is in him. Let him despise himself, for this capacity is barren; but let him not therefore despise this natural capacity. Let him hate himself, let him love himself; he has within him the capacity of knowing the truth and of being happy, but he possesses no truth, either constant or satisfactory.

I would then lead man to the desire of finding truth; to be free from passions, and ready to follow it where he may find it, knowing how much his knowledge is obscured by the passions. I would indeed that he should hate in himself the lust which determines his will by itself, so that it may not blind him in making his choice, and may not hinder him when he has chosen.

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All these contradictions, which seem most to keep me from the knowledge of religion, have led me most quickly to the true one.

SECTION VII

MORALITY AND DOCTRINE

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YECOND part.—That man without faith cannot know the true good, nor justice.

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All men seek happiness. This is without exception. Whatever different means they employ, they all tend to this end. The cause of some going to war, and of others avoiding it, is the same desire in both, attended with different views. The will never takes the least step but to this object. This is the motive of every action of every man, even of those who hang themselves.

And yet after such a great number of years, no one without faith has reached the point to which all continually look. All complain, princes and subjects, noblemen and commoners, old and young, strong and weak, learned and ignorant, healthy and sick, of all countries, all times, all ages, and all conditions.

A trial so long, so continuous, and so uniform, should certainly convince us of our inability to reach the good by our own efforts. But example teaches us little. No resemblance is ever so perfect that there is not some slight difference; and hence we expect that our hope will not be deceived on this occasion as before. And thus, while the present never satisfies us, experience dupes us, and from misfortune to misfortune leads us to death, their eternal

crown.

What is it then that this desire and this inability proclaim to us, but that there was once in man a true happiness of which there now remain to him only the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent to help he does not obtain in

things present? But these are all inadequate, because the infinite abyss can only be filled by an infinite and immutable object, that is to say, only by God Himself.

He only is our true good, and since we have forsaken Him, it is a strange thing that there is nothing in nature which has not been serviceable in taking His place; the stars, the heavens, earth, the elements, plants, cabbages, leeks, animals, insects, calves, serpents, fever, pestilence, war, famine, vices, adultery, incest. And since man has lost the true good, everything can appear equally good to him, even his own destruction, though so opposed to God, to reason, and to the whole course of nature.

Some seek good in authority, others in scientific research, others in pleasure. Others, who are in fact nearer the truth, have considered it necessary that the universal good, which all men desire, should not consist in any of the particular things which can only be possessed by one man, and which, when shared, afflict their possessor more by the want of the part he has not, than they please him by the possession of what he has. They have learned that the true good should be such as all can possess at once, without diminution and without envy, and which no one can lose against his will. And their reason is that this desire being natural to man, since it is necessarily in all, and that it is impossible not to have it, they infer from it

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True nature being lost, everything becomes its own nature; as the true good being lost, everything becomes its own true good.

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Man does not know in what rank to place himself. He has plainly gone astray, and fallen from his true place without being able to find it again. He seeks it anxiously and unsuc cessfully everywhere in impenetrable darkness.

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If it is a sign of weakness to prove God by nature, do not despise Scripture; if it is a sign of strength to have known these contradictions, esteem Scripture.

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The vileness of man in submitting himself to the brutes, and in even worshipping them.

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For Port Royal. The beginning, after having explained the incomprehensibility.—The greatness and the wretchedness of man are so evident that the true religion must necessarily teach us both that there is in man some great source of greatness, and a great source of wretchedness. It must then give us a reason for these astonishing contradictions.

In order to make man happy, it must prove to him that there is a God; that we ought to love Him; that our true happiness is to be in Him, and our sole evil to be separated from Him; it must recognise that we are full of darkness which hinders us from knowing and loving Him; and that thus, as our duties compel us to love God, and our lusts turn us away from Him, we are full of unrighteousness. It must give us an explanation of our opposition to God and to our own good. It must teach us the remedies for these infirmities, and the means of obtaining these remedies. Let us therefore examine all the religions of the world, and see if there be any other than the Christian which is sufficient for this purpose.

Shall it be that of the philosophers, who put forward as the chief good, the good which is in ourselves? Is this the true good? Have they found the remedy for our ills? Is man's pride cured by placing him on an equality with God? Have those who have made us equal to the brutes, or the Mahomedans who have offered us earthly pleasures as the chief good even in eternity, produced the remedy for our lusts? What religion then will teach us to cure pride and

lust? What religion will in fact teach us our good, our duties, the weakness which turns us from them, the cause of this weakness, the remedies which can cure it, and the means of obtaining these remedies?

All other religions have not been able to do so. Let us see what the wisdom of God will do.

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Expect neither truth," she says, nor consolation from men. I am she who formed you, and who alone can teach you what you are. But you are now no longer in the state in which I formed you. I created man holy, innocent, perfect. I filled him with light and intelligence. I communicated to him my glory and my wonders. The eye of man saw then the majesty of God. He was not then in the darkness which blinds him, nor subject to mortality and the woes which afflict him. But he has not been able to sustain so great glory without falling into pride. He wanted to make himself his own centre, and independent of my help. He withdrew himself from my rule; and, on his making himself equal to me by the desire of finding his happiness in himself, I abandoned him to himself. And setting in revolt the creatures that were subject to him, I made them his enemies; so that man is now become like the brutes, and so estranged from me that there scarce remains to him a dim vision of his Author. So far has all his knowledge been extinguished or disturbed! The senses, independent of reason, and often the masters of reason, have led him into pursuit of pleasure. All creatures either torment or tempt him, and domineer over him, either subduing him by their strength, or fascinating him by their charms, a tyranny more awful and more imperious.

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"Such is the state in which men now are. mains to them some feeble instinct of the happiness of their former state; and they are plunged in the evils of their blindness and their lust, which have become their second nature.

"From this principle which I disclose to you, you can recognize the cause of those contradictions which have astonished all men, and have divided them into parties holding so different views. Observe now all the feelings of greatness and glory which the experience of so many woes

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