ery hour. He who should find the secret of rejoicing in the
good, without troubling himself with its contrary evil, would have hit
the mark. It is perpetual motion.

182

Those who have always good hope in the midst of misfortunes, and who are
delighted with good luck, are suspected of being very pleased with the
ill success of the affair, if they are not equally distressed by bad
luck; and they are overjoyed to find these pretexts of hope, in order to
show that they are concerned and to conceal by the joy which they feign
to feel that which they have at seeing the failure of the matter.

183

We run carelessly to the precipice, after we have put something before
us to prevent us seeing it.

SECTION III

OF THE NECESSITY OF THE WAGER

184

A letter to incite to the search after God.

And then to make people seek Him among the philosophers, sceptics, and
dogmatists, who disquiet him who inquires of them.

185

The conduct of God, who disposes all things kindly, is to put religion
into the mind by reason, and into the heart by grace. But to will to put
it into the mind and heart by force and threats is not to put religion
there, but terror, _terorrem potius quam religionem_.

186

_Nisi terrerentur et non docerentur, improba quasi dominatio videretur_
(Aug., Ep. 48 or 49), _Contra Mendacium ad Consentium_.

187

_Order._--Men despise religion; they hate it, and fear it is true. To
remedy this, we must begin by showing that religion is not contrary to
reason; that it is venerable, to inspire respect for it; then we must
make it lovable, to make good men hope it is true; finally, we must
prove it is true.

Venerable, because it has perfect knowledge of man; lovable, because it
promises the true good.

188

In every dialogue and discourse, we must be able to say to those who
take offence, "Of what do you complain?"

189

To begin by pitying unbelievers; they are wretched enough by their
condition. We ought only to revile them where it is beneficial; but this
does them harm.

190

To pity atheists who seek, for are they not unhappy enough? To inveigh
against those who make a boast of it.

191

And will this one scoff at the other? Who ought to scoff? And yet, the
latter does not scoff at the other, but pities him.

192

To reproach Miton[85] with not being troubled, since God will reproach
him.

193

_Quid fiet hominibus qui minima contemnunt, majora non