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the other
near the centre, and so less disturbed by the same revolutions.

181. We are so unfortunate that we can only take pleasure in a thing on
condition of being annoyed if it turn out ill, as a thousand things can do,
and do every 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.22

186. Nisi terrerentur et non docerentur, improba quasi dominatio videretur
(St. Augustine, Epistle 48 or 49),[23] 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