Infidels, who profess to follow reason, ought to be exceedingly strong in reason. What say they then? "Do we not see," say they, "that the brutes live and die like men, and Turks like Christians? They have their ceremonies, their prophets, their doctors, their saints, their monks, like us," &c. (Is this contrary to Scripture? Does it not say all this?)

If you care but little to know the truth, here is enough of it to leave you in repose. But if you desire with all your heart to know it, it is not enough; look at it in detail. This would be sufficient for a question in philosophy; but not here, where it concerns your all. And yet, after a trifling reflection of this kind, we go to amuse ourselves, &c. Let us inquire of this same religion whether it does not give a reason for this obscurity; perhaps it will teach it to us.

Order by dialogues.—What ought I to do? I see only darkness everywhere. Shall I believe I am nothing? Shall I believe I am God?

"All things change and succeed each other." You are mistaken; there is…

Objection of atheists: "But we have no light."

This is what I see and what troubles me. I look on all sides, and I see only darkness everywhere. Nature presents to me nothing which is not matter of doubt and concern. If I saw nothing there which revealed a Divinity, I would come to a negative conclusion; if I saw everywhere the signs of a Creator, I would remain peacefully in faith. But, seeing too much to deny and too little to be sure, I am in a state to be pitied; wherefore I have a hundred time wished that if a God maintains nature, she should testify to Him unequivocally, and that, if the signs she gives are deceptive, she should suppress them altogether; that she should say everything or nothing, that I might see which cause I ought to follow. Whereas in my present state, ignorant of what I am or of what I ought to do, I know neither my condition nor my duty. My heart inclines wholly to know where is the true good, in order to follow it; nothing would be too dear to me for eternity.

I envy those whom I see living in the faith with such carelessness, and who make such a bad use of a gift of which it seems to me I would make such a different use.

It is incomprehensible that God should exist, and it is incomprehensible that He should not exist; that the soul should be joined to the body, and that we should have no soul; that the world should be created, and that it should not be created, &c.; that original sin should be, and that it should not be.

Do you believe it to be impossible that God is infinite, without parts?—Yes. I wish therefore to show you an infinite and indivisible thing. It is a point moving everywhere with an infinite velocity; for it is one in all places, and is all totality in every place.

Let this effect of nature, which previously seemed to you impossible, make you know that there may be others of which you are still ignorant. Do not draw this conclusion from your experiment, that there remains nothing for you to know; but rather that there remains an infinity for you to know.

Infinite movement, the point which fills everything, the moment of rest; infinite without quantity, indivisible and infinite.

Infinite—nothing.—Our soul is cast into a body, where it finds number, time, dimension. Thereupon it reasons, and calls this nature, necessity, and can believe nothing else.

Unity joined to infinity adds nothing to it, no more than one foot to an infinite measure. The finite is annihilated in the presence of the infinite, and becomes a pure nothing. So our spirit before God, so our justice before divine justice. There is not so great a disproportion between our justice and that of God, as between unity and infinity.

The justice of God must be vast like His compassion. Now justice to the outcast is less vast, and ought less to offend our feelings than mercy towards the elect.