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 end, as he alone is the principle. For whatever resemblance created nature may have to its Creator, and although the most trifling things, and the smallest and the vilest portions of the world represent at least by their unity the perfect unity that is found only in God, we cannot legitimately bear to them sovereign respect, since there is nothing so abominable in the eyes of God and man as idolatry, because it renders to the creature the honor that is due to none but the Creator. The Scripture is full of the vengeance that God executes on all those who have been guilty of it, and the first commandment of the Decalogue, which includes all the rest, prohibits above everything the adoration of his images. But as he is much more jealous of our affections than our respect, it is evident that there is no crime more injurious or more detestable to him than to bestow sovereign love upon created things, although they represent him.

This is why those to whom God has made known these great truths ought to use these images to enjoy that which they represent, and not remain eternally in that carnal and Judaical blindness which causes the type to be taken for the reality. And those whom God, by regeneration, has drawn freely from sin (which is the veritable nothingness, since it is opposed to God, who is the veritable being) to give them a place in his Church, which is his real temple, after having drawn them freely from nothingness to the point of their creation, in order to give them a place in the universe, have a double obligation to honor him and serve him; since as created beings they should remain in the order of created beings, and not profane the place that they fill, and as Christians they should aspire without ceasing to render themselves worthy to form part of the body of Jesus Christ. But as whilst the created things that compose the world acquit themselves of their obligation by remaining within a limited perfection, because the perfection of the world is also limited, the children of God should set no bounds to their purity and their perfection, because they form part of a body wholly divine, and infinitely perfect; as it is evident that Jesus Christ does not limit the commandment of perfection, and that he proposes