Against those who, trusting in the mercy of God, remain indifferent, without preforming good works. Since the twin sources of our sins are pride and sloth, God has revealed to us two of his attributes to cure them: his mercy and his justice. The proper function of justice is to bring pride low, however holy the works ('into not into judgement....'); the proper function of mercy is to combat sloth by encouraging good works according to this passage: 'The goodness of God leadeth thee to repentance', and this other one about the Ninevites: 'Let us repent, for who can tell if God will turn away from his fierce anger?' Thus, his mercy, far from justifying slackness, is the very quality which formally combats it. Consequently, instead of saying: 'If God were not merciful, we should have to take every effort towards virtue,' we should on the contrary say that it is because God is merciful that we must make every effort.

There are only two kinds of men: righteous men who believe themselves sinners; the rest, sinners, who believe themselves righteous - Pascal

What then is man to do in this state of affairs? Is he to doubt everything, to doubt if he is awake, whether he is being pinched or burned? Is he to doubt whether he is doubting, to doubt whether he exists? No one can go that far, and I maintain that a perfectly genuine sceptic has never existed.

A good portrait can only be made by reconciling all our contradictory features, and it is not enough to follow through a series of mutually compatible qualities without reconciling their opposites; to understand an author’s meaning all contradictory passages must be reconciled.

When I consider the brief span of my life absorbed into the eternity which comes before and after — as the remembrance of a guest that tarrieth but a day — the small space I occupy and which I see swallowed up in the infinite immensity of spaces of which I know nothing and which know nothing of me, I take fright and am amazed to see myself here rather than there, now rather than then.

Toute notre dignité consiste donc en la pensée. C'est de là qu'il nous faut relever et non de l'espace et de la durée, que nous ne saurions remplir. Travaillons donc à bien penser : voilà le principe de la morale.

Fascinatio nugacitatis -
Pentru ca patima să nu ne vatăme, să trăim ca şi cum n-am avea decât opt zile de trăit.

The right way is to want what God wants. Christ alone leads to it. Via Veritas.1

It would therefore be a good thing for us to obey laws and customs because they are laws: to know that there is no right and just law to be brought in, that we know nothing about it and should consequently only follow those already accepted. In this way we should never give them up. But the people are not amenable to this doctrine, and thus, believing that truth can be found and resides in laws and customs, they believe them and take their antiquity as a proof of their truth (and not just of their authority, without truth). Thus they obey them but are liable to revolt as soon as they are shown to be worth nothing, which can happen with all laws if they are looked at from a certain point of view.

Voilà notre état véritable. C'est ce qui resserre nos connaissances en de certaines bornes que nous ne pas sons pas, incapables de savoir tout, et d'ignorer tout absolument.

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