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Updated: June 23, 2025
The minister replied that this was true, but still that the gates of the kingdom would never be opened to a single copy of Bayle. "The best thing to do," he said, "is to print it here." And the third edition of Bayle was printed in France, much to the contentment of the French printers, binders, and booksellers. In 1761 the booksellers were afflicted by a new alarm.
One may say of M. Bayle, 'ubi bene, nemo melius', although one cannot say of him what was said of Origen, 'ubi male, nemo pejus'. I will only add that what has just been indicated as a maxim is in fact the definition of the possible and the impossible. M. Bayle, however, adds here towards the end a remark which somewhat spoils his eminently reasonable statement.
The possibility of proving the existence of one omnipotent and all-beneficent God, and the impossibility of refuting the positive dogmas, save the harmony of faith and reason, which Bayle had denied. The conclusion of the New Essays and the opening of the Theodicy are devoted to this theme. The second part gives, also against Bayle, the justification of God in view of the evil in the world.
In fine, the labours of Clairaut had produced a deeper impression on the public mind than the learned, ingenious, and acute reasoning of Bayle. The heavens offer to reflecting minds nothing more curious or more strange than the equality which subsists between the movements of rotation and revolution of our satellite.
See Bayle, Art. Apollonius; and Brucker. Bishop Lloyd considers them spurious, but Olearius and Brucker show that there is good reason from internal evidence to suppose them genuine. See Olear. Addend. ad præfat. Epistol.; and Brucker, vol. ii. p. 147. Apollonius continued at Ephesus, Smyrna, etc., from A.D. 50 to about 59, and was at Rome from A.D. 63 to 66. St.
The interesting subject for the whole universe, is to know if it be not better, for the good of all mankind, to admit a rewarding and revengeful God, who recompenses good actions hidden, and who punishes secret crimes, than to admit none at all. Bayle exhausts himself in recounting all the infamies imputed by fable to the gods of antiquity.
M. Pierre Bayle had all these articles before him when he inserted a note on Leibniz's doctrine in his article on 'Rorarius', in the first edition of his Historical and Critical Dictionary. The point of connexion between Rorarius and Leibniz was no more than this, that both held views about the souls of beasts.
I think that I have cut down to the root of the difficulty; nevertheless I am well pleased, for the sake of throwing more light on the matter, to apply my principle of solution to the peculiar difficulties of M. Bayle. To give to a hundred messengers as much money as is needed for a journey of two hundred leagues? 2.
And since M. Bayle himself deems with reason that there is more artifice in the organism of animals than in the most beautiful poem in the world or in the most admirable invention whereof the human mind is capable, it follows that my system of the connexion between the body and the soul is as intelligible as the general opinion on the formation of animals.
Bayle, who was an experienced judge in the history of genius, observes on two friars, one of whom was haunted by a strong disposition to genealogical, and the other to geographical pursuits, that, "let a man do what he will, if nature incline us to certain things, there is no preventing the gratification of our desire, though it lies hid under a monk's frock."
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