86. Many have undertaken to render this _how_ comprehensible, and to prove the possibility of Mysteries. A certain writer named Thomas Bonartes Nordtanus Anglus, in his _Concordia Scientiae cum Fide,_ claimed to do so. This work seemed to me ingenious and learned, but crabbed and involved, and it even contains indefensible opinions. I learned from the _Apologia Cyriacorum_ of the Dominican Father Vincent Baron that that book was censured in Rome, that the author was a Jesuit, and that he suffered for having published it. The Reverend Father des Bosses, who now teaches Theology in the Jesuit College of Hildesheim, and who has combined [122] rare erudition with great acumen, which he displays in philosophy and theology, has informed me that the real name of Bonartes was Thomas Barton, and that after leaving the Society he retired to Ireland, where the manner of his death brought about a favourable verdict on his last opinions. I pity the men of talent who bring trouble upon themselves by their toil and their zeal. Something of like nature happened in time past to Pierre Abelard, to Gilbert de la Porree, to John Wyclif, and in our day to the Englishman Thomas Albius, as well as to some others who plunged too far into the explanation of the Mysteries. 87. St. Augustine, however (as well as M. Bayle), does not despair of the possibility that the desired solution may be found upon earth; but this Father believes it to be reserved for some holy man illumined by a peculiar grace: 'Est aliqua causa fortassis occultior, quae melioribus sanctioribusque reservatur, illius gratia potius quam meritis illorum' (in _De Genesi ad Literam_, lib. 11, c. 4). Luther reserves the knowledge of the Mystery of Election for the academy of heaven (lib. _De Servo Arbitrio_, c. 174): 'Illic [Deus] gratiam et misericordiam spargit in indignos, his iram et severitatem spargit in immeritos; utrobique nimius et iniquus apud homines, sed justus et verax apud se ipsum. Nam quomodo hoc justum sit ut indignos coronet, incomprehensibile est modo, videbimus autem, cum illuc venerimus, ubi jam non credetur, sed revelata facie videbitur. Ita quomodo hoc justum sit, ut immeritos damnet, incomprehensibile est modo, creditur tamen, donec revelabitur filius hominis.' It is to be hoped that M. Bayle now finds himself surrounded by that light which is lacking to us here below, since there is reason to suppose that he was not lacking in good will. VIRGIL _Candidus insueti miratur limen Olympi,_ _Sub pedibusque videt nubes et sidera Daphnis._ LUCAN _...Illic postquam se lumine vero_ _Implevit, stellasque vagas miratur et astra_ _Fixa polis, vidit quanta sub nocte jaceret_ _Nostra dies._ [123] * * * * * ESSAYS ON THE JUSTICE OF GOD AND THE FREEDOM OF MAN IN THE ORIGIN OF EVIL * * * * * PART ONE