e finite, because we also are
finite and have extension. We know the existence of the infinite, and
are ignorant of its nature, because it has extension like us, but not
limits like us. But we know neither the existence nor the nature of God,
because He has neither extension nor limits.

But by faith we know His existence; in glory we shall know His nature.
Now, I have already shown that we may well know the existence of a
thing, without knowing its nature.

Let us now speak according to natural lights.

If there is a God, He is infinitely incomprehensible, since, having
neither parts nor limits, He has no affinity to us. We are then
incapable of knowing either what He is or if He is. This being so, who
will dare to undertake the decision of the question? Not we, who have no
affinity to Him.

Who then will blame Christians for not being able to give a reason for
their belief, since they profess a religion for which they cannot give a
reason? They declare, in expounding it to the world, that it is a
foolishness, _stultitiam_;[90] and then you complain that they do not
prove it! If they proved it, they would not keep their word; it is in
lacking proofs, that they are not lacking in sense. "Yes, but although
this excuses those who offer it as such, and takes away from them the
blame of putting it forward without reason, it does not excuse those who
receive it." Let us then examine this point, and say, "God is, or He is
not." But to which side shall we incline? Reason can decide nothing
here. There is an infinite chaos which separated us. A game is being
played at the extremity of this infinite distance where heads or tails
will turn up. What will you wager? According to reason, you can do
neither the one thing nor the other; according to reason, you can defend
neither of the propositions.

Do not then reprove for error those who have made a choice; for you know
nothing about it. "No, but I blame them for having made, not this
choice, but a choice; for again both he who chooses heads and he who
chooses tails are equally at fault, they are both in the wrong. The true
course is not to wager at all."

Yes; but you must wager. It is not optional. You are embarked. Which
will you choose then? Let us see. Since you must choose, let us see
which interests you least. You have two things to lose, the true and the
good; and two things to stake, your reason and your will, your
knowledge and your happiness; and your nature has t