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Archive for December, 2010

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even contradictory passages.

Every author has a meaning in which all the contradictory passages agree, or
he has no meaning at all. We cannot affirm the latter of Scripture and the
prophets; they undoubtedly are full of good sense. We must, then, seek for a
meaning which reconciles all discrepancies.

The true meaning, then, is not that of the Jews; but in Jesus Christ all the
contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality,
foretold by Hosea, with the prophecy of Jacob.

If we take the law, the sacrifices, and the kingdom as realities, we cannot
reconcile all the passages. They must then necessarily be only types. We
cannot even reconcile the passages of the same author, nor of the same book,
nor sometimes of the same chapter, which indicates copiously what was the
meaning of the author. As when Ezekiel, chap. 20., Says that man will not
live by the commandments of God and will live by them.

685. Types.–If the law and the sacrifices are the truth, it must please
God, and must not displease Him. If they are types, they must be both
pleasing and displeasing.

Now in all the Scripture they are both pleasing and displeasing. It is said
th

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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

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took notice that she appeared with a more than ordinary
serious and pensive countenance; but at last she broke silence, and
said, I have been talking to Nabby and Eunice. Her mother asked her what
she had said to them. Why, said she, I told them they must pray, and
prepare to die; that they had but a little while to live in this world,
and they must be always ready. When Nabby came out, her mother asked
her, whether she had said that to them. Yes, said she, She said that,
and a great deal more. At other times, the child took opportunities to
talk to the other children about the great concern of their souls, so as
much to affect them. She was once exceeding importunate with her mother
to go with her sister Naomi to pray: her mother endeavored to put her
off; but she pulled her by the sleeve, and seemed as if she would by no
means be denied. At last her mother told her, that Amy must go and pray
by herself; but, says the child, she will not go; and persisted
earnestly to beg of her mother to go with her. She has discovered an
uncommon degree of a spirit of charity, particularly on the following
occasion. A poor man that lives in the woods, had lately lost a cow that
the family much depended on; and being at the house, he was relating his
misfortune, and telling of the straits and difficulties they were
reduced to by it. She took much notice of it, and it wrought exceedingly
on her compassion. After she had attentively heard him awhile, she went
away to her father

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the mind with its poison.

Thus so wretched is man that he would weary even without any cause for
weariness from the peculiar state of his disposition; and so frivolous is he
that, though full of a thousand reasons for weariness, the least thing, such
as playing billiards or hitting a ball, is sufficient to amuse him.

But will you say what object has he in all this? The pleasure of bragging
tomorrow among his friends that he has played better than another. So others
sweat in their own rooms to show to the learned that they have solved a
problem in algebra, which no one had hitherto been able to solve. Many more
expose themselves to extreme perils, in my opinion as foolishly, in order to
boast afterwards that they have captured a town. Lastly, others wear
themselves out in studying all these things, not in order to become wiser,
but only in order to prove that they know them; and these are the most
senseless of the band, since they are so knowingly, whereas one may suppose
of the others that, if they knew it, they would no longer be foolish.

This man spends his life without weariness in playing every day for a small
stake. Give him each morning the money he can win each day, on condition he
does not play; you make him miserable. It will perhaps be said that he seeks
the amusement of play and not the winnings. Make him, then, play for
nothing; he will not become excited over it and will feel bored. It is,
then, not the amusement alone that he seeks; a languid and passionless
amusement will weary him. He must get excited over it and deceive himself by
the fancy that he will be happy to win what he would not have as a gift on
condition of not playing; and he must make for himself an object of passion,
and excite over it his desire, his anger, his fear, to obtain his imagined
end, as children are frightened at the face they have blackened.

Whence comes it that this man, who

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this
reply, because they do not know themselves. They do not know that it is the
chase, and not the quarry, which they seek.

Dancing: We must consider rightly where to place our feet.–A gentleman
sincerely believes that hunting is great and royal sport; but a beater is
not of this opinion.

They imagine that, if they obtained such a post, they would then rest with
pleasure and are insensible of the insatiable nature of the if desire. They
think they are truly seeking quiet, and they are only seeking excitement.

They have a secret instinct which impels them to seek amusement and
occupation abroad, and which arises from the sense of their constant
unhappiness. They have another secret instinct, a remnant of the greatness
of our original nature, which teaches them that happiness in reality
consists only in rest and not in stir. And of these two contrary instincts
they form within themselves a confused idea, which hides itself from their
view in the depths of their soul, inciting them to aim at rest through
excitement, and always to fancy that the satisfaction which they have not
will come to t

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whom he was the type; and he
foretold them exactly all that was to happen to them in the land which they
were to enter after his death, the victories which God would give them,
their ingratitude towards God, the punishments which they would receive for
it, and the rest of their adventures. He gave them judges who should make
the division. He prescribed the entire form of political government which
they should observe, the cities of refuge which they should build, and…

712. The prophecies about particular things are mingled with those about the
Messiah, so that the prophecies of the Messiah should not be without proofs,
nor the special prophecies without fruit.

713. Perpetual captivity of the Jews.–Jer. 11:11: "I will bring evil upon
Judah from which they shall not be able to escape."

Types.–Is. 5: "The Lord had a vineyard, from which He looked for grapes;
and it brought forth only wild grapes. I will therefore lay it waste, and
destroy it; the earth shall only bring forth thorns, and I will f

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value the esteem of men more than the search for
truth.

212. Instability.–It is a horrible thing to feel all that we possess
slipping away.

213. Between us and heaven or hell there is only life, which is the frailest
thing in the world.

214. Injustice.–That presumption should be joined to meanness is extreme
injustice.

215. To fear death without danger, and not in danger, for one must be a man.

216. Sudden death alone is feared; hence confessors stay with lords.

217. An heir finds the title-deeds of his house. Will he say, "Perhaps they
are forged" and neglect to examine them?

218. Dungeon.–I approve of not examining the opinion of Copernicus; but
this…! It concerns all our life to know whether the soul be mortal or
immortal.

219. It is certain that the mortality or immortality of the soul must make
an entire difference to morality. And yet philosophers have constructed
their ethics independently of this: they discuss to pass an hour.

Plato, to incline to Christianity.

220. The fallacy of philosophers who have not discussed the immortality of
the soul. The fallacy of their dilemma in Montaigne.

221. Atheists ought to say what is perfectly evident; now it is not
perfectly evident th

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hitherto; the
floods of God’s vengeance have been withheld; but your guilt in the mean
time is constantly increasing, and you are every day treasuring up more
wrath; the waters are constantly rising, and waxing more and more
mighty; and there is nothing but the mere pleasure of God, that holds
the waters back, that are unwilling to be stopped, and press hard to go
forward. If God should only withdraw his hand from the flood-gate, it
would immediately fly open, and the fiery floods of the fierceness and
wrath of God, would rush forth with inconceivable fury, and would come
upon you with omnipotent power; and if your strength were ten thousand
times greater than it is, yea, ten thousand times greater than the
strength of the stoutest, sturdiest devil in hell, it would be nothing
to withstand or endure it.

The bow of God’s wrath is bent, and the arrow made ready on the string,
and justice bends the arrow at your heart, and strains the bow, and it
is nothing but the mere pleasure of God, and that of an angry God,
without any promise or obligation at all, that keeps the arrow one
moment from being made drunk with your blood. Thus all you that never
passed under a great change of heart, by the mighty power of the Spirit
of

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all-important to know how to
choose in order to improve and not to corrupt them; and we cannot make this
choice, if they be not already improved and not corrupted. Thus a circle is
formed, and those are fortunate who escape it.

7. The greater intellect one has, the more originality one finds in men.
Ordinary persons find no difference between men.

8. There are many people who listen to a sermon in the same way as they
listen to vespers.

9. When we wish to correct with advantage and to show another that he errs,
we must notice from what side he views the matter, for on that side it is
usually true, and admit that truth to him, but reveal to him the side on
which it is false. He is satisfied with that, for he sees that he was not
mistaken and that he only failed to see all sides. Now, no one is offended
at not seeing everything; but one does not like to be mistaken, and that
perhaps arises from the fact that man naturally cannot see everything, and
that naturally he cannot err in the side he looks at, since the pe

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