ree
and dependent upon God. For both these truths are equally known, the one
through experience, and the other through reason; and prudence forbids one
to abandon truths whereof one is assured, under the pretext that one cannot
apprehend all the relations existing between them and other truths well
known.'

294. M. Bayle here remarks pertinently in the margin, 'that these
expressions of M. Regis fail to point out that we are aware of relations
between man's actions and God's providence, such as appear to us to be
incompatible with our freedom.' He adds that these expressions are
over-circumspect, weakening the statement of the problem. 'Authors assume',
he says, 'that the difficulty arises solely from our lack of enlightenment;
whereas they ought to say that it arises in the main from the enlightenment
which we have, and cannot reconcile' (in M. Bayle's opinion) 'with our
Mysteries.' That is exactly what I said at the beginning of this work, that
if the Mysteries were irreconcilable with reason, and if there were
unanswerable objections, far from finding the mystery incomprehensible, we
should comprehend that it was false. It is true that here there is no
question of a mystery, but only of natural religion.

295. This is how M. Bayle combats those inward experiences, whereon [306]
the Cartesians make freedom rest: but he begins by reflexions with which I
cannot agree. 'Those who do not make profound examination', he says
(_Dictionary_, art. 'Helen.', lit. [Greek: TD]), 'of that which passes
within them easily persuade themselves that they are free, and that, if
their will prompts them to evil, it is their fault, it is through a choice
whereof they are the masters. Those who judge otherwise are persons who
have studied with care the springs and the circumstances of their actions,
and who have thought over the progress of their soul's impulses. Those
persons usually have doubts about their free will, and even come to
persuade themselves that their reason and mind are slaves, without power to
resist the force that carries them along where they would not go. It was
principally persons of this kind who ascribed to the gods the cause of
their evil deeds.'

296. These words remind me of those of Chancellor Bacon, who says that a
little philosophy inclineth us away from God, but that depth in philosophy
bringeth men's minds about to him. It is the same with those who reflect
upon their actions: it appears to them at first t