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separate in
thought their persons from the surroundings with which we see them usually
joined. And the world, which knows not that this effect is the result of
habit, believes that it arises by a natural force, whence come these words,
"The character of Divinity is stamped on his countenance," etc.

309. Justice.--As custom determines what is agreeable, so also does it
determine justice.

310. King and tyrant.--I, too, will keep my thoughts secret.

I will take care on every journey.

Greatness of establishment, respect for establishment.

The pleasure of the great is the power to make people happy.

The property of riches is to be given liberally.

The property of each thing must be sought. The property of power is to
protect.

When force attacks humbug, when a private soldier takes the square cap off a
first president, and throws it out of the window.

311. The government founded on opinion and imagination reigns for some time,
and this government is pleasant and voluntary; that founded on might lasts
for ever. Thus opinion is the queen of the world, but might is its tyrant.

312. Justice is what is established; and thus all our established laws will
necessarily be regarded as just without examination, since they are
established.

313. Sound opinions of the people.--Civil wars are the greatest of evils.
They are inevitable, if we wish to reward desert; for all will say they are
deserving. The evil we have to fear from a fool who succeeds by right of
birth, is neither so great nor so sure.

314. God has created all for Himself. He has bestowed upon Himself the power
of pain and pleasure.

You can apply it to God, or to

of blood for
thee.

"It is tempting Me rather than proving thyself, to think if thou wouldst do
such and such a thing on an occasion which has not happened; I shall act in
thee if it occur.

"Let thyself be guided by My rules; see how well I have led the Virgin and
the saints who have let Me act in them.

"The Father loves all that I do.

"Dost thou wish that it always cost Me the blood of My humanity, without thy
shedding tears?

"Thy conversion is My affair; fear not, and pray with confidence as for Me.

"I am present with thee by My Word in Scripture, by My Spirit in the Church
and by inspiration, by My power in the priests, by My prayer in the
faithful.

"Physicians will not heal thee, for thou wilt die at last. But it is I who
heal thee and make the body immortal.

"Suffer bodily chains and servitude, I deliver thee at present only from
spiritual servitude.

"I am more a friend to thee than such and such an one, for I have done for
thee more then they; they would not have suffered what I have suffered from
thee, and they would not have died for thee as I ha

and there is not an infinity of chances of loss
against that of gain, there is no time to hesitate, you must give all. And
thus, when one is forced to play, he must renounce reason to preserve his
life, rather than risk it for infinite gain, as likely to happen as the loss
of nothingness.

For it is no use to say it is uncertain if we will gain, and it is certain
that we risk, and that the infinite distance between the certainly of what
is staked and the uncertainty of what will be gained, equals the finite good
which is certainly staked against the uncertain infinite. It is not so, as
every player stakes a certainty to gain an uncertainty, and yet he stakes a
finite certainty to gain a finite uncertainty, without transgressing against
reason. There is not an infinite distance between the certainty staked and
the uncertainty of the gain; that is untrue. In truth, there is an infinity
between the certainty of gain and the certainty of loss. But the uncertainty
of the gain is proportioned to the certainty of the stake according to the
proportion of the chances of gain and loss. Hence it comes that, if there
are as many risks on one side as on the other, the course is to play even;
and then the certainty of the stake is equal to the uncertainty of the gain,
so far is it from fact that there is an infinite distance between them. And
so our proposition is of infinite force, when there is the finite to stake
in a game where there are equal risks of gain and of loss, and the infinite
to gain. This is demonstrable; and if men are capable of any truths, this is
one.

"I confess it, I admit it. But, still, is there no means of seeing the faces
of the cards?" Yes, Scr

were willing to come to Him. If any die on the
way, it is their misfortune; but, so far as He was concerned, He offered
them redemption. That holds good in this example, where he who ransoms and
he who prevents death are two persons, but not of Jesus Christ, who does
both these things. No, for Jesus Christ, in the quality of Redeemer, is not
perhaps Master of all; and thus, in so far as it is in Him, He is the
Redeemer of all.

When it is said that Jesus Christ did not die for all, you take undue
advantage of a fault in men who at once apply this exception to themselves;
and is to favour despair, instead of turning them from it to favour hope.
For men thus accustom themselves in inward virtues by outward customs.

782. The victory over death. "What is a man advantaged if he gain the whole
world and lose his own soul? Whosoever will save his soul, shall lose it."

"I am not come to destroy the law, but to fulfil."

"Lambs took not away the sins of the world, but I am the lamb which taketh
away the sins."

"Moses hath not led you out of captivity, and made you truly free."

783.... Then Jesus Christ comes to tell men that they have no other enemies
but themselves; that it is their passions which keep them apart from God;
that He comes to destroy these, and give them H

and do according to his will. And when he shall stand up, his
kingdom shall be broken, and shall be divided in four parts toward the four
winds of heaven," (as he had said above, 7:6; 8:8), "but not his posterity;
and his successors shall not equal his power, for his kingdom shall be
plucked up, even for others besides these," (his four chief successors).

"And the king of the south," (Ptolemy, son of Lagos, Egypt), "shall be
strong; but one of his princes shall be strong above him, and his dominion
shall be a great dominion," (Seleucus, King of Syria. Appian says that he
was the most powerful of Alexander's successors).

"And in the end of years they shall join themselves together, and the king's
daughter of the south," (Berenice, daughter of Ptolemy Philadelphus, son of
the other Ptolemy), "shall come to the king of the north," (to Antiochus
Deus, King of Syria and of Asia, son of Seleucus Lagidas), "to make peace
between these princes.

"But neither she nor her seed shall have a long authority; for she and they
that brought her, and her children, and her friends, shall be delivered to
death." (Berenice and her son were killed by Seleucus Callinicus.)

"But out of a branch of her roots shall one stand up," (Ptolemy Euergetes
was the issue of the same father as Berenice), "which shall come with a
mighty army into the land of the king of the north, where he shall put all
under subjection, and he shall also carry captive into Egypt their

the promises of the covenant
of grace who are not the children of the covenant, who do not believe in
any of the promises, and have no interest in the Mediator of the
covenant. So that, whatever some have imagined and pretended about
promises made to natural men's earnest seeking and knocking, it is plain
and manifest, that whatever pains a natural man takes in religion,
whatever prayers he makes, till he believes in Christ, God is under no
manner of obligation to keep him a moment from eternal destruction. So
that, thus it is that natural men are held in the hand of God, over the
pit of hell; they have deserved the fiery pit, and are already sentenced
to it; and God is dreadfully provoked, his anger is as great towards
them as to those that are actually suffering the executions of the
fierceness of his wrath in hell, and they have done nothing in the least
to appease or abate that anger, neither is God in the least bound by any
promise to hold them up one moment; the devil is waiting for them, hell
is gaping for them, the flames gather and flash about them, and would
fain lay hold on them, and swallow them up; the fire pent up in their
own hearts is struggling to break out: and they have no interest in any
Mediator, there are no means within reach that can be any security to
them. In short, they have no refuge, nothing to take hold of; all that
preserves them every moment is the mere arbitrary will, and
uncovenanted, unobliged forbearance of an incensed God.

Application The use of this awful subject may be for awakening
unconverted persons in this congregation. This that you have heard is
the case of every one of you that are out of Christ. -- That world of
misery, that take of burning brimstone, is extended abroad under you.
There is the dreadful pit of the glowing flames of the wrath of God;
there is hell's wide gaping mouth open; and you have nothing to stand
upon, nor any thing to take

they are irreproachable witnesses, and, what is more, they
thereby accomplish the prophecies.

By means of the fact that this people have not accepted Him, this miracle
here has happened. The prophecies were the only lasting miracles which could
be wrought, but they were liable to be denied.

761. The Jews, in slaying Him in order not to receive Him as the Messiah,
have given Him the final proof of being the Messiah.

And in continuing not to recognise Him, they made themselves irreproachable
witnesses. Both in slaying Him and in continuing to deny Him, they have
fulfilled the prophecies (Is. 60; Ps. 71).

762. What could the Jews, His enemies, do? If they receive Him, they give
proof of Him by their reception; for then the guardians of the expectation
of the Messiah receive Him. If they reject Him, they give proof of Him by
their rejection.

763. The Jews, in testing if He were God, have shown that He was man.

764. The Church has had as much difficulty in showing that Jesus Christ was
man, against those who denied it, as in showing that He was God; and the
probabilities were equally great.

765. Source of contradictions.--A God humiliated, even to the death on the
cross; a Messiah triumphing over death by his own death. Two natures in
Jesus Christ, two advents, two states of man's nature.

766. Types.--Saviour, father, sacrificer, offering, food, king, wise,
law-giver, afflicted, poor, having to create a people whom He must lead and
nourish and bring into His land...

Jesus Christ. Offices.--He alone had to create a great people, elect, holy,
and chosen; to lead, nourish, and bring it into the place of rest and
holiness; to make it holy to God; to make it the temple of God; to reconcile
it to, and, save it from, the wrath of God; to free it from the slavery of
sin, which visibly reigns in man; to give laws to this people, and engrave
these laws on their heart; to offer Himself to God for them, and sacrifice
Himself for them; t

him as eternity; and thus it is not natural that there should be men
indifferent to the loss of their existence, and to the perils of everlasting
suffering. They are quite different with regard to all other things. They
are afraid of mere trifles; they foresee them; they feel them. And this same
man who spends so many days and nights in rage and despair for the loss of
office, or for some imaginary insult to his honour, is the very one who
knows without anxiety and without emotion that he will lose all by death. It
is a monstrous thing to see in the same heart and at the same time this
sensibility to trifles and this strange insensibility to the greatest
objects. It is an incomprehensible enchantment, and a supernatural slumber,
which indicates as its cause an all-powerful force.

There must be a strange confusion in the nature of man, that he should boast
of being in that state in which it seems incredible that a single individual
should be. However, experience has shown me so great a number of such
persons that the fact would be surprising, if we did not know that the
greater part of those who trouble themselves about the matter are
disingenuous and not, in fact, what they say. They are people who have heard
it said that it is the fashion to be thus daring. It is what they call
"shaking off the yoke," and they try t

that, and you have been unable to do it. They
neither know what is your true good, nor what is your true state. How could
they have given remedies for your ills, when they did not even know them?
Your chief maladies are pride, which takes you away from God, and lust,
which binds you to earth; and they have done nothing else but cherish one or
other of these diseases. If they gave you God as an end, it was only to
administer to your pride; they made you think that you are by nature like
Him and conformed to Him. And those who saw the absurdity of this claim put
you on another precipice, by making you understand that your nature was like
that of the brutes, and led you to seek your good in the lusts which are
shared by the animals. This is not the way to cure you of your
unrighteousness, which these wise men never knew. I alone can make you
understand who you are...."

Adam, Jesus Christ.

If you are united to God, it is by grace, not by nature. If you are humbled,
it is by penitence, not by nature.

Thus this double capacity...

You are not in the state of your creation.

As these two states are open, it is impossible for you not to recognise
them. Follow your own feelings, observe yourselves, and see if you do not
find the lively characteristics of these two natures. Could so many
contradictions be found in a simple subject?

Incomprehensible. Not all that is incomprehensible ceases to exist. Infinite
number. An infinite space equal to a finite.

Incredible that God should unite Himself to us. This consideration is drawn
only from the sight of our vileness. But if you are quite sincere over it,
follow it as far as I have done and recognise that we are indeed so vile
that we are incapable in ourselves of knowing if His mercy cannot make us
capable of Him. For I would know how this animal, who knows himself to be so
weak, has t