There are only two kinds of men: the righteous who think they are sinners and the sinners who think they are righteous.

If the greatest philosopher in the world find himself upon a plank wider than actually necessary, but hanging over a precipice, his imagination will prevail, though his reason convince him of his safety.

And if one loves me for my judgement, memory, he does not love me, for I can lose these qualities without losing myself. Where, then, is this Ego, if it be neither in the body nor in the soul? And how love the body or the soul, except for these qualities which do not constitute me, since they are perishable? For it is impossible and would be unjust to love the soul of a person in the abstract and whatever qualities might be therein. We never, then, love a person, but only qualities.
Let us, then, jeer no more at those who are honoured on account of rank and office; for we love a person only on account of borrowed qualities.

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Christ prefigured by Joseph. Innocent, beloved of his father, sent by his father to see his brothers, is sold for twenty pieces of silver by his brothers. Through this he becomes their lord, their saviour, saviour of strangers and saviour of the world. None of this would have happened but for their plot to destroy him, the sale and their rejection of him. In prison, Joseph innocent between two criminals. Jesus on the cross between two thieves. He prophesies the salvation of one and the death of the other when to all appearance they are alike. Christ saves the elect and damns the reprobate for the same crime. Joseph only prophesies, Jesus acts. Joseph asks the man who will be saved to remember him when he comes in glory. And the man Jesus saves asks to be remembered when he comes into his kingdom.

"Certain authors, speaking of their works, say: "My book," "My commentary," "My history," etc. They resemble middle-class people who have a house of their own and always have "My house" on their tongue."

The Christian religion alone has been able to cure these twin vices, not by using one to expel the other according to worldly wisdom, but by expelling both through the simplicity of the Gospel. For it teaches the righteous, whom it exalts, even to participation in divinity itself, that in this sublime state they still bear the source of all corruption, which exposes them throughout their lives to error, misery, death and sin; and it cries out to the most ungodly that they are capable of the grace of their redeemer. Thus, making those whom it justifies tremble and consoling those whom it condemns, it so nicely tempers fear with hope through this dual capacity, common to all men, for grace and sin, that it causes infinitely more dejection than mere reason, but without despair, and infinitely more exaltation than natural pride, but without puffing us up.

The only thing that consoles us for our miseries is diversion. And yet it is the greatest of our miseries. For it is that above all which prevents us thinking about ourselves and leads is imperceptibly to destruction. But for that we should be bored, and boredom would drive us to seek some more solid means of escape, but diversion passes our time and brings us imperceptibly to our death.

God's will has been to redeem men and open the way of salvation to those who seek it, but men have shown themselves so unworthy that it is right for God to refuse to some, for their hardness of heart, what he grants to others by a mercy they have not earned... 'There is enough light for those who desire only to see, and enough darkness for those of a contrary disposition.

The prophets clearly said that Israel would always be beloved of God and that the law would be everlasting, and they also said that none would understand their meaning, but that it was veiled. How highly then should we esteem those who break the cipher for us and teach us to understand the hidden meaning,