ment. (We have intuitive knowledge of the tri-dimensional nature of space, and of the infinity of number, and reason then shows that there are no two square numbers one of which is double of the other. Principles are intuited, propositions are inferred, all with certainty, though in different ways.) And it is as useless and absurd for reason to demand from the heart proofs of her first principles, before admitting them, as it would be for the heart to demand from reason an intuition of all demonstrated propositions before accepting them.

This inability ought, then, to serve only to humble reason, which would judge all, but not to impugn our certainty, as if only reason were capable of instructing us. Would to God, on the contrary, that we had never need of it, and that we knew everything by instinct and intuition! But nature has refused us this boon. On the contrary, she has given us but very little knowledge of this kind; and all the rest can be acquired only by reasoning.

Therefore, those to whom God has imparted religion by intuition are very fortunate, and justly convinced. But to those who do not have it, we can give it only by reasoning, waiting for God to give them spiritual insight, without which faith is only human, and useless for salvation.

283

Order.-Against the objection that Scripture has no order. The heart has its own order; the intellect has its own, which is by principle and demonstration. The heart has another. We do not prove that we ought to be loved by enumerating in order the causes of love; that would be ridiculous.

Jesus Christ and Saint Paul employ the rule of love, not of intellect; for they would warm, not instruct. It is the same with Saint Augustine. This order consists chiefly in digressions on each point to indicate the end, and keep it always in sight.

284

Do not wonder to see simple people believe without reasoning. God imparts to them love of Him and hatred of

self. He inclines their heart to believe. Men will never believe with a saving and real faith, unless God inclines their heart; and they will believe as soon as He inclines it. And this is what David knew well, when he said: Inclina cor meum, Deus, in . . .

11

285

Some pay

Religion is suited to all kinds of minds. attention only to its establishment, and this religion is such that its very establishment suffices to prove its truth. Others trace it even to the apostles. The more learned go back to the beginning of the world. The angels see it better still, and from a more distant time.

286

Those who believe without having read the Testaments, .do so because they have an inward disposition entirely holy, and all that they hear of our religion conforms to it. They feel that a God has made them; they desire only to love God; they desire to hate themselves only. They feel that they have no strength in themselves; that they are incapable of coming to God; and that if God does not come to them, they can have no communion with Him. And they hear our religion say that men must love God only, and hate self only; but that all being corrupt and unworthy of God, God made himself man to unite Himself to us. No more is required to persuade men who have this disposition in their heart, and who have this knowledge of their duty and of their inefficiency.

287

Those whom we see to be Christians without the knowledge of the prophecies and evidences, nevertheless judge of their religion as well as those who have that knowledge. They judge of it by the heart, as others judge of it by the intellect. God Himself inclines them to believe, and thus they are most effectively convinced.

11 Psalms, cxix. 36.

I confess indeed that one of those Christians who believe without proofs will not perhaps be capable of convincing an infidel who will say the same of himself. But those who know the proofs of religion will prove without difficulty that such a believer is truly inspired by God, though he cannot prove it himself.

For God having said in His prophecies (which are undoubtedly prophecies), that in the reign of Jesus Christ He would spread His spirit abroad among nations, and that the youths and maidens and children of the Church would prophesy; it is certain that the Spirit of God is in these, and not in the others.

288

Instead of complaining that God has hidden Himself, you will give Him thanks for having revealed so much of Himself; and you will also give Him thanks for not hav-. ing revealed Himself to haughty sages, unworthy to know so holy a God.

Two kinds of persons kno. Him: those who have a humble heart, and who love lowliness, whatever kind of intellect they may have, high or low; and those who have sufficient understanding to see the truth, whatever opposition they may have to it.

289

Proof.-1. The Christian religion, by its establishment, having established itself so strongly, so gently, whilst so contrary to nature.-2. The sanctity, the dignity, and the humility of a Christian soul.-3. The miracles of Holy Scripture.-4. Jesus Christ in particular.-5. The apostles in particular.-6. Moses and the prophets in particular.7. The Jewish people.-8. The prophecies.-9. Perpetuity: no religion has perpetuity.-10. The doctrine which gives a reason for everything.-11. The sanctity of this law.— 12. By the course of the world.

Surely, after considering what is life and what is religion, we should not refuse to obey the inclination to

follow it, if it comes into our heart; and it is certain that there is no ground for laughing at those who follow it.

290

Proofs of religion.—Morality, Doctrine, Miracles, Prophecies, Types.

I

SECTION V

JUSTICE AND THE REASON OF EFFECTS

291

N the letter On Injustice can come the ridiculousness of the law that the elder gets all. "My friend, you were born on this side of the mountain, it is therefore just that your elder brother gets everything." "Why do you kill me?"

292

He lives on the other side of the water.

293

"Why do you kill me? What! do you not live on the other side of the water? If you lived on this side, my friend, I should be an assassin, and it would be unjust to slay you in this manner. But since you live on the other side, I am a hero, and it is just."

294

On what shall man found the order of the world which he would govern? Shall it be on the caprice of each individual? What confusion! Shall it be on justice? Man is ignorant of it.

Certainly had he known it, he would not have established this maxim, the most general of all that obtain among men, that each should follow the customs of his own country. The glory of true equity would have brought all nations under subjection, and legislators would not have taken as their model the fancies and caprice of Persians and Germans instead of this unchanging justice. We should have seen it set up in all the States on earth and in