ument;
on the contrary, just because the division goes on to infinity, there is no
last half. And although the straight line AB be finite, it does not follow
that the process of dividing it has any final end. The same confusion
arises with the series of numbers going on to infinity. One imagines a
final end, a number that is infinite, or infinitely small; but that is all
simple fiction. Every number is finite and specific; every line is so
likewise, and the infinite or infinitely small signify only magnitudes that
one may take as great or as small as one wishes, to show that an error is
smaller than that which has been specified, that is to say, that there is
no error; or else by the infinitely small is meant the state of a magnitude
at its vanishing point or its beginning, conceived after the pattern of
magnitudes already actualized.

71. It will, however, be well to consider the argument that M. Bayle puts
forward to show that one cannot refute the objections which reason opposes
to the Mysteries. It is in his comment on the Manichaeans (p. 3140 of the
second edition of his _Dictionary_). 'It is enough for me', he says, 'that
it be unanimously acknowledged that the Mysteries of the Gospel are above
reason. For thence comes the necessary conclusion that it is impossible to
settle the difficulties raised by the philosophers, and in consequence that
a dispute where only the light of Nature is followed will always end
unfavourably for the theologians, and that they will see themselves forced
to give way and to take refuge in the canon of the supernatural light.' I
am surprised that M. Bayle speaks in such general terms, since he has
acknowledged himself that the light of Nature is against the Manichaeans,
and for the oneness of the Principle, and that the goodness of God is
proved incontrovertibly by reason. Yet this is how he continues:

72. 'It is evident that reason can never attain to that which is above it.
Now if it could supply answers to the objections which are opposed to the
dogma of the Trinity and that of hypostatic union, it would attain to those
two Mysteries, it would have them in subjection and submit them to the
strictest examination by comparison with its first principles, or with the
aphorisms that spring from common notions, and proceed until finally it had
drawn the conclusion that they are in accordance with natural light. It
would therefore do what exceeds its powers, it would soar above its [114]