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

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

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

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

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

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

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

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