**. 
 
 a r /S 
 
Id 
 
 H OH 6 HT 
 
 tnirol Hi aA 
 
 8ir! 
 
 
 
Monfieur PASC ALL'S 
 THOLIG H T S, 
 
 Meditations, and Prayers, 
 
 Touching Matters 
 
 MORAL ^d DIVINE, 
 
 As they were found in his Papers 
 after his Death, 
 
 Together with a DISCOURSE upon 
 
 Monfieur Pafeaffs THOUGHTS, 
 Wherein is (hewn what was his Defign. 
 
 As alfo another DISCOURSE 
 
 On the PROOFS of the Truth of the 
 
 Books of Mpfes. 
 
 And a TREATISE, 
 
 Wherein is made appear that there are DEMON- 
 STRATIONS of a different Nature, but as certain 
 as thofe of Geometry, and that fuch may be given 
 of the Chriftian Religion. 
 
 Done into Englifl) by Jof. Walker. 
 
 Licenfed by R. M. 
 
 L N D O.IST, 
 
 Printed for Jacob Tonfon at the Judges Head in 
 rK near Fket'Jhreet. 1688. 
 
A ; 
 
TO THE 
 
 HONOURABLE 
 
 Rot. Boyle, 
 
 EC r^ 11 T "D> "P 
 i> Q^U 1 K k>> 
 
 A Member of the Royal Society* 
 
 Honoured Sir, 
 
 IT being my Fortune > to Live fome 
 Tears in a (port, where your Immor- 
 tal (Brother (for fo his "Deeds has 
 made him) the Earl of Orrery came to 
 take Shipping for Ireland, his Lordjbip 
 A 3 
 
TV - r At rv J- : 
 
 I he Epiitle Dedicatory. 
 
 pleas'd to fhew me a fmall Treatife 
 
 writ ( I think ) by the Baron De 
 
 Ifola , intimating it was worth Tranfla- 
 
 ting into Englifh ^ I on my fart yield- 
 
 ed a ready compliance y and his Lord- 
 
 Jbip was pleas d to fay it was done to 
 
 his fatisfa&ion. Tlie Approbation of fo 
 
 great a Judge, incouraged me to jet on 
 
 farther Attempts of that kind, Jo that 
 
 bearing by a Judicious Terfon, that Mon~ 
 
 jfteur PaicallV Works ivould he wdl ac- 
 
 cepted, I got om of the 'Booh , and 
 
 ha1>e ufed my Endeavours about it y and 
 
 jerving a (Parity there is (in jome 
 
 things} betwixt your Honour and our 
 
 Author, I thought I could ?iot commit 
 ? ^ . 
 
 the Jo much Admlrd and Efteemd 
 Monjieur Paicall and his Precious Re- 
 mains , into fafer and better Hands 
 than the Famous Mafter BoyleV, nor 
 recommend him to Tra'Vel the Icings 
 Dominions, under a better or fafer Con- 
 (fuft, thar, that of your Honours Fa- 
 vourable Approbation and Acceptance. 
 
The Epiftle Dedicatory. 
 
 If the Truncation has not the Advan- 
 tages of Art and Elegancy it requird 
 and deforces, I cannot help it, the Will 
 muft pafs for the Deed; much Sil- 
 ver cannot be expetted out of a Lead 
 Mine ; I have kept to the Authors 
 Senfe as near as I could ; and have 
 given way^ that ^^ om elfe might 
 have perform d^% (1 better if they 
 pkaid. 
 
 Monfieur Pafcail was Nobly De- 
 fcended y and a great loVtr of Fer- 
 ine and Learning from his Infancy, 
 Every body knows^ Sir, you Eminently 
 enjoy thefe Advantages. 
 
 He was caUd a Chriftian fflnlofo- 
 pher, and Mathematician ; who knows 
 not but your Honour deferVes thefe Epi- 
 thets, by the many Learned and ^Profound 
 Treatifes you have Cotnpos'd. He 
 made all his Worfo, and Attions of 
 his Life, tend to the Temporal and 
 A 4 k Eter- 
 
The Epiftle Dedicatory. 
 
 Eternal good of Men : Ton hafte 
 floyd your whole Life and Eft ate in 
 Laborious Studying the alferufeft G(ecef 
 fes of Nature, for the Glory of God, 
 of Religion, and the good of -Mankind. 
 as appears by your Excellent Trea- 
 tife of the Stile of the Holy Scri- 
 tures 
 
 Monjteur Pafcall was Eminently Cha- 
 ritable, (pious, and Exemplary in his Mo- 
 rals, hating and reproving Vm in him- 
 /elf and others, wherein he furpaft moft 
 of fl :> Clergy : Theje things, Sir, can- 
 not, be denyd you to /uch a Degree; 
 that for dif approving J^ice, you ac- 
 quird the Title of Lay-Bifliop ; for 
 thoje truly deferve double Honour who 
 throughly Reform themjehes , and do 
 fmcerely I'epMVe Sin and T^ice impar- 
 tially in all forts of Terjons whatJoeVer. 
 TM Tropfots, Chrift, the Apoflles, and 
 all Good Men have done jo. Thoje who 
 are indifferent m this regard, And that 
 
 manage 
 
The Epiftle Dedicatory; 
 
 manage themfehres and Interefts with 
 a kind of human (Policy, thinking there- 
 by to f ca P e m a w ^ e Skin; let fuch 
 tremble, for a Monfieur Pafcall and a 
 Mafter Boyle will <fyfe up In Judgment 
 and condemn them; Juch doings ivill not 
 turn to Account In the End, as ap- 
 pears by our next Neighbours fad Ex- 
 perience. 
 
 I obferye, and could Inftance other 
 particular Strains in Jdbnfieur Pafcall's 
 and your Honours Works, and Life, 
 which the World would he Proud to faiow ; 
 but I hold my Hand, and re f err fo 
 weighty a Work to be performed by jt 
 Tanegyrifts. 
 
 It is Very feldom fuch J^ertues as 
 mre m him, are found in thofe of the 
 Communion wherein he Litfd : But when 
 I confider and compare his 'Writings and 
 Life, with a Lord Treafurer Man- 
 chefter, a Mafter Herbert, and many 
 
 other 
 
The Epiftle Dedicatory. 
 
 other Worthies that ha^e HVd and 
 (hind in the Englifli Climate, I will 
 not prefume, but fhall leave it to the 
 Learned World to judge the apparent dif- 
 ferences may he dijcerrid. 
 - 
 
 \ 
 
 It is true Monfieur Pafcall is Dead, 
 but his great Turity of Life and Zea\ y 
 according to what be could difcern 
 through the Mifts of Superftition, and 
 fart of his (Remains in this Treatife : 
 and you Illuftrious, Sir, in the Nu- 
 merous Iffue you have enriched the 
 World with : I fay the Tious and Lear- 
 ned Mafter Boyle, and Mbnfieur Paf 
 call, in their Excellent Wtrks, do yet y 
 and Will for e'Ver Live and Shme y and 
 fyeak aloud in the Tempk of Fame, 
 and will he reVerd in the Memory of 
 Good Men^ and thereby ha^e acquird 
 a Name better than of Sons and Daugh- 
 ters. 
 
 I know 
 
The Epiftle Dedicatory. 
 
 I know it is a common Brattice to 
 Expofe (Pieces as the <%eal Product of a 
 Couper, a Carrachio, a Vandike, &c. 
 and to impofe on Men Spurious (Brats 
 for Legitimate Children y becauje they 
 may have fome Features of their Pa- 
 rents. 
 
 ^ iL 
 
 I dare not ajjure the World that the 
 Account here given us of Monfieu** 
 Pafcall'j Life and Wbrh, are a Live- 
 ly ajid TerfeEl <fy presentation of him; on 
 the contrary, having ferioufly confederd 
 the Solidity and T)eflgti of his Book, 
 in moft parts of it , I. am rather apt 
 to believe, there are many Strokes and 
 Alterations made by other Hands y 
 through that which fome call pia fraiis, 
 that were never intended by him, had 
 he livd to have feen hi* own Works 
 frnijtid. 
 
 -^w H \.- 
 
 It is Recorded of Epaminondas, 
 
 that he earmjlly defird he might ob~ 
 
 ^MO^ V tain 
 
catory 
 
 tain one of the (prices at the O 
 lympick Games y that his Mother might 
 partake with him the Tleafure of his 
 Happinefs. WJiat an exceeding great 
 Contentment muft it needs he to your 
 Illuftrious (Relations, to fee you for fo 
 many years fuccejftvely enjoy , in the fight 
 of all Europe, greater Honours than that 
 fo (paffionately defird by that Famous 
 
 J -J *s J J 
 
 Grecian. 
 
 You were not Content to fearch in- 
 to the Secrets and Nature of all things, 
 in the Elements over and under us, hut 
 
 \f\H^S\V^\ 
 
 you <at length lanched out into the 
 
 Bcmdlefs Ocean, not precipitately^ M 
 
 u Jaid the ^Prince of the Ancient 
 
 (nlojophers did; hut hy your tftyre 
 
 and Indefatigable Studies : You, I may J<*y y 
 
 Inserted the Order ; for the Prophet 
 
 -Made the Waters Notable hy cafting Salt 
 
 '-yWrto them ; where M you make Salt Wa- 
 
 ters Sweet and Wtfwlfom by taking the Fire 
 
 and Salt out of them. 
 
 What 
 
The Epiftle Dedicatory. 
 
 Caufe has all Europe to thank 
 Heaven for the Ble/mg they do 
 or may (if thy be not wanting to 
 tbemf elves) receive by your Contri- 
 ving and perfecting tbofe Engines and 
 Materials for making Salt Water 
 Frefh? A Secret no lefs Profitable 
 tban^ <Pleafant, Almighty God was 
 pleas d you frould dif cover , and in this 
 laft Age of tie World communicate 
 to Men, to refreJJ? and Cberifh 
 them in tbeir Sea Voyages, with 
 what^ Quantity of Molfom Water tbey 
 pleas d every Day ; whereas formerly 
 tbey were oft times forcd to fpread 
 tbeir Tarry Sails, and with aVtaity 
 catcl tbe Drops of %ain any kind 
 Cloud did Jpare tbem ; or were forcd 
 to dnnk putrid Waters, tbat cauid tbe 
 Mfcarriage of nuny (fab Sbips, and 
 tbe Death and lojs of many braVe Sea- 
 men. & 
 
 Some 
 
The Epiftle Dedicatory. 
 
 Some boa ft of their Atctievements 
 
 ' \\ 1 
 
 ittWars by Land, others of their Sue- 
 cejfes by Sea, it is only the Vertu- 
 QW Man that feds true Content and 
 tpleafure in controlling Ins own unruly 
 fpajfions , by bringing them in Subje- 
 Bion to the <%ules of <tygbt ^eafon, 
 and of the Will of God. 
 
 It is f aid of Alexander the Great, 
 that he weft when fa heard there 
 was no more Worlds to conquer : Time 
 has now difprolid that great Tbilofopber 
 Hipocrates and Thyjtcians Maxim, Ars 
 longa, vita brevis. What fart of the 
 World, which of the Elements has not 
 your StupendioiM Wit penetrated, and 
 fiill are ready with a more than Her- 
 culean Force, to Attempt and fur- 
 mount thofe things, that to otliers feern 
 impojfible to be effected. 
 
 ( But Words are too weak to difylay 
 the leaft of your Merits, your own 
 
 Works 
 
The Epiftlc Dedicatory. 
 Worh mil better tranfmit your Memo- 
 *3w# ^fofterity j therefore knowing too 
 much Commendation, though never fo 
 well defend, is a burden to Modeft 
 Ears, I jhall reftrain my <Pen from 
 o Plea/ant a Tlieme , and fubfcribe 
 vWi 
 
 Honoured Sir, 
 
 Your Faithful Servant 
 ^V^oU^ i 
 
 ever to be Comanded, 
 
 Jos. WALKER. 
 
 THE 
 
THE 
 
 PREFACE. 
 
 . i 
 
 Done from the French. 
 
 Wherein is fljew^J m what manner thefe Thoughts 
 were Written and Collected , what deferred the 
 Publijhing of them ; what the Authors Defign was 
 in this Work, and how it was that he fpent the la ft 
 Tears of his Life. 
 
 MOnfieur Pafcall did not long perfift iu 
 Reading the Mathematicks, Phyfick, 
 and other Prophane Studies, although 
 he therein (for the time) made as great Progrels 
 as any that handled thole Matters, About the 
 Thirtieth year of his Age he apply "d himlelf 
 to weighter and more lerious things, and to 
 addid himlelf wholly, (as much as his Health 
 would permit) to the Study of the Holy Scri- 
 ptures, the Fathers, and Chriftian Morality. 
 
 And though he no left ex- J.I A in thele Sciqn- 
 
 ces, than he did ia others, : has appeared by 
 
 a" Treaties 
 
The (preface, 
 
 Treatifes made by him, which are efteem'd per- 
 feft enough in their Kind, yet it may be truly 
 lakV that if God had given him Ipace to have 
 labour'd fome longer time, on that he had a De- 
 fign to do concerning Religion, and about which 
 he intended to Ipend the refidue of his Life, this 
 Work had very tar furpafled all the reft of his 
 Writings ; becaule that his Knowledge and 
 Light on this Subject, was infinitely greater 
 than that he had of other things. 
 
 I fuppofe there is no body but will eafily be- 
 lieve fb, by feeing the little now expos'd to 
 view, how imperfed ibever it leems to be; 
 efpecially knowing the manner he did it in, and 
 the whole Hiftory, of the Colle&ing and dilpo- 
 fing of it. 
 
 Monfieur PafcaK ccntriv'd the defign of this 
 Work leveral years before his Death ; yet it is not 
 to he thought ftrange that it was Ib long before 
 he committed it to Writing, for he was wont to 
 PL ummate a good while of things, and to digeft 
 them in his Mind, before he made any (hew of 
 them,fnlly to confider and weigh which part to let 
 foremoft, and which fliould follow, and the beft 
 way of Marlhalling them, that fo they may 
 . produce the Effect he defir'd. And being en- 
 clow'd with an Excellent, and as may be laid, 
 a Prodigious Memory ; he often laid, he never 
 forgot any thing he had once imprinted in his 
 Mind ; fo that when he once apply 'd himlelf to 
 P Subject, he never fear'd that the Thoughts he 
 conceiv'd fhould pais out of his Memory, there- 
 fore he often deferr'd Writing them, either for 
 wane of leiliire, or that his health would not fuf- 
 fer him to apply himlelf cloiely and effectually to 
 ir, b-mg almoft always very languilhing and fickly. 
 
 This 
 
The ^Preface. 
 
 This was the Reafbn that at his Death, the 
 greateft part of what he had already conceiv'd 
 t&iching his Defign was loft ; for he had not 
 lcar:e noted any of the principal Reafons that 
 he intended to uie, as grounds whereon to raife 
 his Building, and the Order he intended to ob- 
 ferve, which doubtlels was very confiderable. 
 All this was fb deeply rooted in his Mind, and 
 Memory, that having neglected to write it 
 when it may be he .was able ; it happen'd, 
 that he could not at all do it, when probably 
 he would have done it : However about Ten 
 or Twelve years ago, there fell out an occafion 
 wherein he was obliged, not to write what was 
 in his Mind touching this Subject, but to declare 
 Ibmething concerning it by Word of Mouth ; 
 he did it in Prefence, and at the requeft of fe- 
 veral very confiderable Perions of his Acquain- 
 tance. In few Words, he difcover'd to them 
 the whole defign of his Work ; he reprefented 
 to them the Subject and Matter of it ; he related 
 to them fuccindly the Reaibns and Grounds 
 of it, ard he explained to them, the Order and 
 Method of things he intended to Treat of. Thele 
 Perlbns being as capable as may be, to judge of 
 things of this Nature, freely confeffed, that 
 they never heard any thing finer, weightier, 
 nor more Pathetical and Convincing ; that they 
 were charm'd at it, and that what they fax- of 
 this Project and Defign, in a Difcourfe of Two 
 or Three hours long, made Extempore, with- 
 out any notice or time of Preparation, made 
 them conje&ure, what it might be one day, if 
 it ever came to be executed, and brought to 
 Perfection by a Perlbn whole Capacity and 
 Parts they had fuch Knowledge of 5 for he was 
 a 2 wonc 
 
The Preface. 
 
 wont fb to reviie his Works, that he fcarce ever 
 was fatisfy'd with his firft Thoughts, how good 
 Ibever they appeared to others, and has Ibntfc- 
 times done a thing Eight or Ten times over, 
 which others would have judg'd to have been ex- 
 traordinary well at firft. 
 
 Having reprefented to. them what were the 
 Evidences that make the greateft impreflion on 
 the Minds of Jvlen, and the fitteft to perfwade 
 them, he undertook to (hew that Chriftian Re- 
 ligion had as many, M^rks of Certainty and E- 
 yidence, as thofe things which are believed moft 
 undoubtedly in the Wond. 
 
 To this efFeft, he firft of all begins with a 
 Defcnption of Man, wherein he omits nothing 
 that might make him known both Internally 
 and Externally, even to the moft lecret Thoughts " 
 of his Heart. .Then he imagins a Man, that 
 having always liv'd in a general .ignorance and 
 indiiterence of all things, and efpecially^of him- 
 felf ; at length comes to confider his own Por- 
 traidure, aiicl to Examin what he is ; he is fiir- 
 pris'd therein to feefeveral things that he never 
 dreamt of,' and he cannot without 'Wonder and 
 Admiration, .believ r e whae Monfieur Pa/call men- 
 tions of his Greatnefs, and of his'Milery, of his 
 Privileges, and . of his Infirmities, of the little 
 Knowledge and Light he has left,' and of the 
 great Ignorance wherewith he is encompals'd : 
 And to conclude, of the many ftrange Contra- 
 rieries that are in his Nature ; he cannot after 
 all this remain in a State of Indifferency, "if he 
 has the leaft Spark of Pveafon, and how ftupid 
 foever he has been, coming to know himfelf, he 
 ought to confider whence he came, and what 
 ihajl become of him. 
 
 Monfieur 
 
77* Preface* 
 
 Monfieur Pa/call having reduced him to this 
 Condition of defining to beinform'd of ib weigh- 
 ty a Doubt, in the firft place, he directs him to 
 Philolbphers, and having there dilcover'd to him 
 all that the greateft Philofbphers of all manner 
 of Se&s have ftid of the State of Man, he (hews 
 fo many Defefts, fb many Weakneffes, Con- 
 tradictions, and Abfurdities in what they have 
 alledg'd, that it is no hard matter for Men to 
 judge, that they cannot there find any fafety. 
 
 Then he makes him refledt on the whole Uni- 
 verfe, and on all Ages, and (hews the many Re- 
 ligions that is Profefs'd, but at the fame time he 
 (hews him by undeniable Arguments, that all 
 thole Religions are compos'd but of Vanity and 
 Folly, of Errours and Extravagancies, and that 
 he cannot yet therein find any thing may fatisfb 
 him. 
 
 At length lie makes him look on the Jews, 
 and in them he (hews fuch extraordinary Cir- 
 cumftances, that they eafily Attract his Attenti- 
 on; having (hew'd what this People had that' 
 was Peculiar, he particularly i infifts in men-, 
 tioning an only Book whereby they are Go- 
 vern'd, and which contains both their Hiftory^ 
 their Law, and Religion. One no fooner 
 opens this Book, but that one finds the World 
 is the Work of God, and that it is the {a me God 
 who did make Man after his own Image, and< 
 that he inverted him with all Benefits of Body 
 and Mind, fuitable to that State. Although 
 there has been nothing yet that convinc'd him. of 
 this Truth, yet it is very grateful to him, .and- 
 Reaibn alone fuffices to (hew that he finds more 
 likelihood that God made Man, and all things 
 in the World, than in all that Men have fanty'd 
 
 a 5 by 
 
The Preface. 
 
 by their own Imaginations. What moft puzzles 
 him is, That by the Befcription made of Mac, 
 he is very uncapable of Poffeding the Privi- 
 leges that belonged to him when he firft came 
 out of the Hands of his Creator ; but he does 
 not long continue in this Doubt, for perfifting to 
 Read this fame Book, he therein finds, that Man 
 being Created by God in the State of Innocence, 
 and enjoying all manner of Perfedion, the firft 
 thing he did, was to Rebel againft his Maker, 
 and to employ all the Benefits he received to dif- 
 pleafe him. 
 
 Monfieur Pafcall makes him underftand, this 
 was the greateft Crime that could be, in all its 
 Circumftances ; it was punifli'd not only in the 
 Firft Man, who thereby falling from his firft 
 State, was plung'd in Mifery, in Weaknefs, Er- 
 rour, and Ignorance ; but alfo all his Pofterity 
 are thereby Polluted and Corrupted to all enlii- 
 ing Generations. 
 
 Then he (hews him leveral places in this 
 Book, wherein he has difcover'd this Truth ; he 
 lets him fee that there is fcarce any more men- 
 tion made of Man, but in reference to this 
 State of Weaknels and Corruption, that it is of- 
 ten repeated, that all Flefh is Polluted, that Men 
 have given up themlelves to their Lufts, and that 
 they are prone to Evil from their Birth. He 
 fhews alfo that this firft Fall is the Spring, 
 not only of what is moft incomprehenfible in 
 the Nature of Man, but alfo of a great many 
 Effects that are without him, and whereof the 
 Caufe is unknown to him. To conclude, he 
 reprefents Man in liich Lively Colours, in this 
 Book, that he does not appear to differ from the 
 firft Original that he found out. 
 
 >Tis 
 
The Preface. 
 
 *Tis not enough to have (hewn to this Man 
 his State of Mifery, Monfieur Pafcall (hews him 
 farther, That in this fame Book, he (hall find 
 matter of Comfort ; and in Effed, he (hews 
 him that 'tis laid, that the Remedy is in the 
 Hands of God, that it is to him we muft have" 
 Recourfe to have the Helps we (land in need of, 
 that he will be intreated of us, and that he will 
 lend a Saviour to Men, that will pay a Ranlbm 
 for them, and that will rfcftore them to Life and 
 Happinels. 
 
 Having explain'd unto him a great many 
 particular Remarks touchirig this Book, and 
 Feople, he farther makes him confider, that it is 
 that alone that makes due mention of the Sove- 
 raign Being, and that gives a Right Notion of 
 a True Religion ; he reprelents the rnoft lenfible 
 Marks, which he referrs to thole concain'd in this 
 Book, and he inclines him particularly to con- 
 lider, that it makes the Effence of true Worfhip 
 confift in Loving and Adoring God, which is 
 a peculiar Character, and that does vifibly di- 
 ftinguifh it from all other Religions, whole 
 falfenels appears, by want of this Efiential 
 Mark. 
 
 Though Monfieur Pafcall had led this Man on 
 Ib far, whom he intended infenfibiy to con-* 
 vince, having not yet laid any thing to him 
 that might confirm him in the Truths that he di 
 covered to him, nevertfielels he par him in a 
 State of receiving them with utisfadioii, 
 provided he may be affur'd that he ought 
 fo to do, and wifhed with all his Heart that 
 they may be certain, and well grounded, leeing 
 he therein found fuch great Benefit for his Re- 
 pole, and for fatisfying his Doubts. This is 
 
 a 4 the 
 
The (preface. 
 
 the State every Reafonable Man fliould be in, 
 if he duely confider'd the Confequences of the 
 things Monfieur Pafcall Treated t>f ; and it might 
 juftly be hoped, that then he would loon fub- 
 mit to the Proofs that he after alledged, to con- 
 firm the certainty of the weighty Truths which 
 he aflerted, and which make up the ground of 
 the Chriftian Religion, which he defign'd to 
 teach. 
 
 To fpeak fomething briefly to thofe Proofs, 
 having (hew'd in General, that the Truths in 
 Agitation, were contain'd in a Book, the cer- 
 tainty whereof no Man of Senfe ever queftion'd, 
 he infifted particularly on the Books of Mofes, 
 wherein thefe Truths are more efpecially to be 
 found, and he fhew'd by a great many undeni- 
 able Circumftances, that it was alike impoffible, 
 that Mofes (hould have Recorded Untruths, or 
 that the People to whom he committed them, 
 (hould fuffer themfelves to be Cheated, had 
 Mofes a defign to do fa 
 
 He fpake alfb of all the Miracles that are 
 mention'd in this Book, and being of great con- 
 cern to the Religion therein contain'd, he made 
 appear it was impoffible but they muft needs 
 be true, not only by the Authority of the Book 
 wherein they are contain'd, but alfo by the 
 Circumftances wherewith they are attended, 
 and which render them Infallible. 
 
 He fhew'd alfo, how -all Mofefs Law was Fi- 
 gurative, that all which hapned to the Jews, 
 was only the Figure of the Truths accomplifli'd 
 at the coming of the Meffias ; and that the Veil 
 that covered thefe Figures being taken off, it- was 
 eafie to fee their accomplifhment, and full Con- 
 fummation in regard of thole that believed in 
 Jefus ; Chriil > Moa- 
 
The Preface. 
 
 Monfieur Pafiatt afterwards undertook to 
 prove the Truth of Religion by Prophecies, and 
 he inlarged very much on this Subject more 
 than on any other ; having taken much pains 
 therein ; and having particular Abilities to this 
 purpofe, he explain'd them in a very full and 
 clear manner ; he (hewed the Senle and Meaning 
 of them with wonderful Skill, and let them in 
 their full Beauty and Lultre. 
 
 To conclude, Having run over the Books of 
 the Old Teftament,^ and laid down leveral 
 Convincing Oblervations to ferve as Proofs, 
 and a Ground for Religion ; he alfo undertook 
 to Ipeak of the New Teftament, and alfo to 
 draw Proofs of it from the New Telfement it 
 felf. 
 
 He began by Jefus Chrift, and though he 
 had already undeniably prov'd it by Prophe- 
 cies, and by the Types of the Law, wherein the 
 perfed: Accomplifhment was found in him ; he 
 produced alfo leveral other Proofs drawn from 
 his very Perfon, from his Miracles, his Do&rine, 
 and all the Circumftances of his Life. 
 
 Then he Infifted on the Apoftles, and to 
 fhew the Truth of the Faith they every where 
 Preached, having (hewn they could not be 
 charg'd of Impofture, but in fuppofing that 
 they were Cheats, or that they were cozen'd 
 themielves ; he manifeftly fhew'd, that borh 
 thefe Surmiles were alike impbffible. 
 
 To conclude, He omitted nothing of what 
 might contribute to the Truth of the Hiftory 
 of the Gofpel, making fine Oblervations on the 
 Gofpel it felf, on the Sale of the Evangelifts, 
 and on their Perfons, particularly on the Apo- 
 ftles, and on their Writings ; on their many Mi- 
 racles, 
 
The (preface. 
 
 /- t m f 
 
 racles, on the Saints and Martyrs ; and in a 
 Word, on all the Degrees whereby Chriftian 
 Religion came to be Eftablifh'd in the World. 
 And though in one Dilcouiie he had not time 
 at large to Treat of ib Ample a Subjed as he 
 intended to do in his Work, yet he faid enough 
 to (hew that all this could not be the Work of 
 Men, and that it was God only that could 
 condud the Succefs of ib .many different Effeds 
 that do all concenter equally and invincibly, to 
 prove the Religion he himfelf came to Eftablifh 
 amongft Men. 
 
 Theie in Subftance are the principal things he 
 intended to Treat of in this Difcourfe, which 
 he proposed to thofe that heard him, only as 
 an Epitome of the Body of the Work he de- 
 figned, and it is by means of one of thole then 
 preient, that what I have Recited came to be un- 
 derftood. 
 
 In the Fragments now publiflied, fome part 
 of Monfieur Vafcalfs great Dsfign may be feen ; 
 and thefe very things therein to be feen, are fo 
 imperfed, fo iuccind, and fo ill difpos'd, that 
 they can give but a very irnperfed view of the 
 Manner how he intended to handle them. 
 
 Moreover it muft.not be thought ftrange, 
 if in the little that is publifhM, the Order and 
 Method he intended is not kept in publifhing 
 them ; having fcarce anyone thing that depended 
 upon another, it was nocneceffary to be ty'd up 
 to that Rule, and it was thought fufficient to 
 difpofe them in the way and manner as might 
 be judg'd rnott proper and convenient for what 
 was found of his : And it is hoped, chat there 
 are but few Peribns, that having reflected on 
 Monfieur Paftatt's Defign, but will of them- 
 
 felves 
 
The Preface. 
 
 felves fupply this want of Method ; and that 
 ferioufly confidering the divers Subje&s con- 
 tain'd in thefe Fragments, will eafily judge 
 whereunto they referr, according to the Idea of 
 him who wrote them. 
 
 If this Dilcourfe had been prefeiVd at large, 
 and in the manner it was pronounc'd, one might 
 have Ibme caufe of being Comforted for the 
 Defeat of this Work ; and it may be laid, that 
 one had at lead a little imperfect Pattern of it. 
 But God was not pleased that he (hould leave 
 us either the one or the, other : For a little 
 while after he fell fick of a lingering Difeafe, 
 which continued the laft Four Years of his Life ; 
 which though it appeared not outwardly to be 
 much, nor obliged him to keep his Bed, or 
 Chamber, yet it was very troublelbm, and hin- 
 der'd him from doing almoft any thing ; Ib that 
 the chief Care and Btifinels of thole that attend- 
 ed him, was to hinder him from Writing, and 
 even from ipeaking of any thing that favoured 
 of any difficulty, and to Entertain him only of 
 things indifferent, and that might leaft difturb 
 him. Never thelels it was during thefe Four 
 years of Sicknefi and Pain, that he fram'd and 
 wrote all that he left and meditated of this 
 Work, and which is now publifh'd in this Trea- 
 tife ; for though he deferr'd letting in good ear- 
 neft about this Work till he recovered his Health, 
 and to have Wric and reduc'd in Order, the 
 things he had before digefted and diipofed in 
 his Mind, neverthelels when there came any- 
 new Thoughts, any Notions, new Idea's, or even 
 any Turn or Expreffion that he law might lerve 
 his Defign, being not then in a Condition to ap- 
 ply himtelf as diligently about it, as, he did in 
 
 his 
 
The Preface. 
 
 his Health, nor imprint them fb firmly in 
 Mind and Memory, as he was wont, he thought 
 better to Note them down, than to forget tliem ; 
 and to that End, he took the firft piece of Pa- 
 per he could find; whereon he would write 
 down his Thoughts in few Words, and many 
 times only ac halves, for he did it only for himfelf, 
 therefore he thought it fiifficient only to do it 
 very briefly, not to weary himfelf, and only 
 to Note down what was fufficient to make him 
 remember what was in his Mind. 
 
 It was in this manner he Wrote moft of the 
 Fragments contained in this Collection, fo that 
 it is nothing to be wonder'd at, if fbme are to 
 be found which feem to be imperfect, too fhort, 
 and too intricate, and wherein alfo may be 
 found Terms and Expreffions, not fb Proper 
 and Elegant, as might be. Neverthelefs it fbme 
 times hapned, that having his Pen in his Hand, 
 he could not forbear being led by his Fancy, 
 but that he advanc'd his Thoughts, and extend- 
 ed them farther, although it was never with che 
 ftrength and induftry of Mind, as he might 
 have done in his perfed: Health ; therefore it is, 
 that ibme will be feen to be more Copious and 
 better Writ than others, and fbme Chapters 
 more Uniform and Perfect than others. 
 
 This is the manner in which thefe Thoughts 
 were Wricten ; and I believe there is no body 
 but <vill eafily judge by thefe flight beginnings, 
 and Etfays of a Sick Perfon, which he wrote on- 
 ly for his private ule, and but to bring to Mind 
 fbme Thoughts he fear'd to forget, which he ne- 
 ver reviewed nor alter'dj what the intire Work 
 would have been if Monfieur Pafcall had reco- 
 ver'd his perfect Health, and put the lait hand ta 
 
(Preface. 
 
 it ; he who knew fb well to difpole things in 
 fb plear a Luftre, and good Order, that gave Ib 
 Noble, Fine, and Elevated a Grace to all thar he 
 laid, and intended to have taken more Pciins 
 and Care about this Treadle than on all thole 
 that he had ever Writ before, and allb would 
 employ all the Skill and Induftry of Mind, and < 
 Talents God had beftow'd on him, ths which 
 he often laid, would require Ten years time to 
 compleat and finifli. 
 
 It being known that Monfieur tafcatt intend- 
 ed to Write concerning Religion, there was ve- 
 ry great care taken to prelerve all his Pcipers on 
 this Subject. After his Death they were found 'all 
 together ty'd up in Bundles, without any Oi> 
 der or Method, becaufe, as I before mentioned, 
 they were only the firft Expreffions of his 
 Thoughts, which he wrote dpwn on little bits 
 of Paper, as they came in his Mind ; and that 
 allb was Ib imperfect, and ill written, that it 
 prov'd the hardelt matter in the World to un- 
 riddle them.' 
 
 The firft thing that was done, was to, caufb 
 them to be'Copy'd out fair, juft as they were, 
 and in the ' lame confus'd manner as they were 
 found ; being leen in this Condition, and eafier 
 to be Read and ExaminM than before ; at the 
 firft view' they appear'd fo confus'd, Ib abrupt, 
 and the moft of them Ib intricate, that it was 
 relblv'd a good while not to Publifh them at all, 
 although there were feveral Perfons of great Qua- 
 lity, that often and earneftly defir'd to lee them 
 Printed, for it was judg'd, that Mens Minds and 
 Expectations touching this Work(the noife where-' 
 of had formerly been Ipread abroad) could not be 
 latisfi'd in the Condition, they were in. 
 
 But 
 
The Preface. 
 
 But at length there was a Neceffity to com-- 
 ply with the Importunity and great defire every 
 body fhew'd, in having the Papers Printed^ 
 and it was the readilier granted, hoping thole 
 that fhould Read them would be Ib Candid, to 
 make a diftin&ion betwixt the firft Draught or 
 Eflay, and a Peice compleatly finilh'd, and to 
 judge of the Peice by the Pattern, how imper- 
 feft fbever it were. And Ib it was relblv'd to 
 make them Publick ; but there being divers ways 
 of Effe&ing it, there was a good time Ipent in 
 advifing which to take. 
 
 The firft that was thought of was doubtlels the 
 eafieft, and that was, to have them Printed a- 
 long in order in the fame manner as they were 
 found ; but it was foon difcern'd, that to do 
 Ib was to lole all the Benefit that was expe&ed by 
 them ; becauie the perfedeft, the cleareft, the 
 molt compact and intireft Thoughts, being min- 
 gl'd, and as it were quite hid and cover'd up 
 in heaps of other imperfect, oblcure, and (to a- 
 ny but him that writ them) unintelligible 
 Thoughts, there was too much caule to fear, 
 that the one would make the others to be flight- 
 ed, and that the Book, fwelPd (to little or no 
 purpoie) with imperfe<5t Notions, would appear 
 to be but a heap of Confufion and Nonlenfe, 
 and good for nothing. 
 
 There was another Expedient found of Pub* 
 lifhing theie Papers ; which was, firft to re- 
 view them, to clear thofe Thoughts that were ob- 
 fcure, to conipleat thole that were imperfed, 
 and by having regard to Monfieur Pafcall's De- 
 ilgn in thefe Fragments, in Ibme fort, to finifli 
 the Work he defign'd. This doubtlels had been 
 the bplt way, but it was a very difficult Matter 
 
 to 
 
'ace. 
 
 to effed : There was a long time fpent in de- 
 liberating about it, and fome Progrefs was 
 made in it, but afterwards it was thought fit 
 to lay this Courfe afide, as well as the for- 
 mer, it being confider'd, that it was almoft in> 
 pofltble, rightly to judge the Thoughts and De- 
 fign of an Author,and efpecially of one Deceased ; 
 and that this would not have been to have Pub^ 
 lifli'd Monfieur Paf call's Works, but others quite 
 different from his. 
 
 So that to avoid the Inconveniencies that 
 might arife by either of thefe Methods, in Pub- 
 lifhing his Writings, a Medium was chofen, 
 which is that obferv'd in this Collection. 
 There has been chofen out of the many 
 Thoughts he left, thofe which appear the clear- 
 eft and moft perfed, and they are Publifli'd juft 
 as they were found, without changing or ad- 
 ding ought unto them, only that as they were 
 without any Order, and confufedly fcatter'd 
 here and there, they are reduc'd into fbme 
 kind of Order, and thofe which Treated of the 
 lame Subjed are reduc'd under the fame Title, 
 thofe which appeared either too obfcure or im- 
 perfed, are omitted. 
 
 Not but that many of them alfb were very 
 weighty, and might have been of great ufe to 
 thole that would have rightly underftood them, 
 but being loath to fpend the time, and labour 
 of clearing and perfeding them, they were not 
 judg'd ufeful, in the State they were in. And 
 that one may have an Inftance of it, I will 
 here Relate one Paflage, whereby one may 
 judge of the reft that are omitted. See here the 
 Thought, and the manner it was found amongft 
 his Fragments, A Tradftwan that fpeaks of Riches^ 
 
 a Law 
 
The Preface. 
 
 a Lawyer that {peaks of War , of Majefty, &c. Eat 
 the Rich fpeak of Riches, Kinps ffeak coldly of great: 
 Donatives they made, and God freaks of God. 
 
 There is a very deep Notion in this Thought, 
 but it will be underftood but by very few, be- 
 caufe it is but imperfe&ly explain'd, and very 
 briefly and obfcurely let down, Ib that had not 
 one often heard him by Word of Mouth, deli- 
 ver the lame thing, it would have been very 
 hard to have known its meaning in Ib intricate 
 Terms ; this is near hand the Scope of it. 
 
 He had made leveral particular Remarks on 
 the Stile of the Holy Scriptures, and elpecially 
 on the New Teftament,and he therein difcover'd 
 Excellencies that it may be none had done be- 
 fore him : Amongft other things, the clearnels 
 the fimplicity, and as it may be laid, the free- 
 nels that Jefus Chrift ufes in Ipeaking of the 
 higheft and weightieft things ; as for Example, 
 of the Kingdom of God, the Happinefs the 
 Saints (hall poflefs in Heaven, the Torments of 
 Hell, without enlarging thereon, as many of the 
 Fathers did, and moft others that have Writ on, 
 thele Subjects ; and he laid, that the caule there- 
 of was, that thele things which indeed are very 
 weighty and liiblime, as to us, are not Ib in re- 
 gard of Jeftis Chrilt, and therefore it is not to 
 be wonder'd at, that he fpeaks Ib Familiarly of 
 them, and without any Admiration ; as is leen, 
 for Inftance, That a General of an Army Ipeaks 
 coldly of belieginga ftrong Place, or of winning 
 a great Battel ; and a King Ipeaks indifferently 
 of Fifteen or Twenty Millions, whereas a 
 Tradleman, or a private Perfon, would be much 
 eoncern'd and mov'd at fuch things. 
 
 This 
 
"The (Preface. 
 
 This is the meaning of the Thought, hid and 
 contain'd in thole few Words, which make up 
 this Fragment ; and this Confideration, toge- 
 ther with feveral others of the lame .Nature, 
 were fufficient to convince any Reafonable Per- 
 Ion that a&ed Sincerely^ of being an Evidence of 
 the Divinity of Jefus Chrift. 
 
 This only Example may fuffice to fhew what 
 were the other Fragments that were omitted, 
 as allb the little heed, or rather negligence (as 
 one may lay) wherewith they were almoft 'all 
 Written; which may fully evince what I (aid, 
 That Monfieur P aft all writ them only for his 
 own Memory, never intending they fhould ap- 
 pear in this Condition, and therefore it is ho- 
 ped, that the Defcds therein found, will the ea- 
 fier be excus'd. 
 
 If in this Colledion there be Ibme Thoughts 
 found that are obfcure, nevertheleis 1 fuppole that 
 by making a little ferious Refle&ion thereon, 
 they may be found intelligible, and are not of 
 the leaft Moment ; aud it was thought better to 
 Publifh them as they are* than by a great many 
 Words, to go about to explain them, which 
 would only have rendered them fqualjid, and 
 would have depriv'd them of their greateft Or- 
 nament, which is to lay much in a few Words. 
 
 An Initance, may be feen hereof in one of the 
 Fragments of the Chapter of the Proofs of Jefus 
 Chrift by Prophecies, pag. 85. conceive! in thelb 
 Words, The Prophets fpake of particular things, and 
 of the Mejfias, to the end, that the Prophecies cf the 
 Meffias foculd not be without Proofs^ and that par- 
 ticular Prophecies jhould not be without Fruit. In 
 this Fragment he (hews the Reafon wherelore 
 the Prophets that only look at theMeflias, and, 
 
 b thac 
 
Tve Preface. 
 
 that (hould chiefly have Prophefy'd of him, and 
 of his Reign ; neverthelefs often foretold particu- 
 lar things, which feem'd but little to concern 
 their Defign. He lays, it was to the end, that 
 thsfe particular Events being Daily accomplifh'd 
 in the fight of all Men, jutt as they were fore- 
 told, they were undoubtedly own'd for true Pro- 
 phets ; and by that means, the certainty of what 
 they Prophefy'd of the Meffias, was not in the 
 leait to be queftion'd : So that by this means, 
 the Prophecies of the Meffias did in fbme fort in- 
 ferr their Certainty and Authority from thefe 
 particular Prophecies which were verifyed and 
 accompliflied, and thefe particular Prophecies 
 thus ferving to prove and Authorize thofe of 
 the Meffias, they were not unfruitful and ufelefs ; 
 this is the Senfe of this Fragment being ex- 
 plain'd. 
 
 It appears alfo neceflary, to undeceive fbme 
 Peribns, that happily may expert herein to find 
 Proofs and Geometrical Demonftrations of the 
 Exigence of God, of the Immortality of the 
 Soul, and ieveral other Articles of the Chriftian 
 Faith, this was not Monfieur PafcalTs Mm : 
 He defign'd not to difcover thefe Truths of 
 Chriftian Religion by fuch kind of Demon- 
 ftration?, grounded on evident Principles, able 
 to convince the moft obdurate Perfons ; nor by 
 Metaphy fical Di(putations,which for the moil part 
 rather divert than perfwade the Mind : Nor by 
 common places, drawn from the divers Effeds 
 of Nature ; but by -Moral Proofs, which more 
 touch the Heart than the Underftanding ; that is, 
 he endeavour'd more to affed the Heart, than 
 to convince or perfwade the Judgment ; know- 
 .ing very well, that Paffions and Evil habits, 
 
 which 
 
Tfx ^Preface. 
 
 which corrupt the Heart and the Will, are the 
 greateft hindrances that obftrud: our Faith ; and 
 that if thofe Lets can be remov'd, it would be no 
 hard matter to convey into the Underftanding, 
 thofe Reafbns which may effectually coi> 
 vince it. 
 
 One (hall be eafily convinced of the Truth 
 hereof in Reading this Treatife. But Monfieur 
 Pafcall has explain'd himfelf in one of his Frag- 
 ments found amongft his Papers, not Inferted in 
 this Collection : Thus he fpeaks in this Fragment ; 
 / toitt not here undertake to prove by Natural Rea- 
 fcns, the Exigence of God, or the Trinity, cr the Im- 
 mortality of the Soul, nor other things of this Na- 
 ture ; not only becaufe I foould not think wj felf 
 Me to find in Nature Jufficient to convince cbfti- 
 nate dtheifts ; but alfo becaufe this Knowledge with- 
 out Jefets Chrift, is ufelefs and barren. 'Though -a 
 Man fhould be perfoaded that the proportion of 
 Numbers are Truths Immaterial, Eternal, and de- 
 fending of a former Truth wherein they fab/tfi, and 
 which is called God, yet I Jhould not think fuch a 
 one much advanced in his Salvation. 
 
 It may be ibme will think ftrange to find ilich 
 a great Variety of Thoughts in this Collodion, 
 ibme of which feem fb little to relate to the Sub- 
 jed Monfieur PafcaU undertook to Write of ; to 
 this may be reply'd, that his Defign was far 
 greater than many do imagin, and that he did 
 not jult Limit himlelf within the Bounds of 
 Confuting the Arguments of Atheifts, and of 
 fuch as deny fome Articles of the Chriltian 
 Religion, The great Love and fingular Efteem 
 he had for Religion, Ib wrought with him, that 
 he could not only admit that it fhould be whol- 
 ly deitroy'd, but alfo endeavour'd it fhould not 
 
 b a bo 
 
.17* Preface. 
 
 be injured nor corrupted in any part of it ; ib 
 that he bid open defiance to all thofe that op- 
 pos'd, either the Truth or Holinefs of it ; that 
 is, as well Atheifts and Infidels as Hereticks, who 
 refufe to fubmit thefalfe Lights of their Realbn 
 unto Faith, and that do refufe to. believe the 
 Truths which it teacheth us ; alfb he doth the 
 like to Chriftians and Catholicks, who being 
 within the Pale of the Church, do not however 
 Live according to the Purity of the Gofpel Pre- 
 cepts, which is the Rule and Pattern by which 
 we ought to direct and govern all our Actions. 
 
 This was his main Defign, and it was vaft 
 and large enough to comprehend moft of the 
 things contain'd in this Collection : Neverthe- 
 lefs fbme few may be found that have but little 
 relation thereunto, and which indeed were not 
 intended for it ; as for Example, moft of thofe 
 that are in the Chapter of Divers Thoughts, which 
 indeed were found amongft Monfieur PafcalTs 
 Papers, and were thought fit to be added to the 
 others, for this Book is not Publifh'd barely as a 
 Work niads againft Atheifts, or touching Religi- 
 on, but as a Collection of Thoughts touching 
 Religion and fbme other things. 
 
 There remains no more to end this Preface, 
 but to fay fbrnething of the Author, . having 
 fpoke of his Work ; I not only think this to be 
 njcelfary, buc allb believe that what I intend 
 to fay, "will be ufbful, to ifhcw how it was 
 Monlieur Pafcall came to have fb high an Efteem 
 and Love for Religion, as to undertake the De- 
 fign of this Work. 
 
 It has already b^eti fhe;vn briefly, in the Pre- 
 face ofrho Treatifesof the Weight of Liquors, and 
 of the Weight of AT, how k was thit he piffed 
 
 his 
 
Tk Preface. 
 
 his Youth, and the great Progrels he made in a 
 fhort time, in all human and prophane Sciences 
 that he let about, and efpecially in Geometry, 
 and the Mathematicks ; the ftrange and furpri- 
 fing way that he learn'd them at x Eleven or 
 Twelve years old ; the little Works he fbme- 
 tithes perform'd, which always furpafs'd the 
 ftrength of a Perfon of his Age ; the Wonderful 
 and Prodigious Effect of his Underftanding and 
 Wit, which appeared in his Machine of Arithme- 
 tick, invented by him when he was but Nine- 
 teen years of Age : And to conclude, the Learn'd 
 Experimeiits of Vacuity, which he performed in 
 Pretence of ieveral Perfbns of Learning and 
 Quality of the City of Kenan, where he Refided, 
 whilft his Father, Monfieur Le Prejident Pafcall, 
 was Employ'd there, in the Kings Bufinels as 
 Intendent of Juftice ; fo that I'll omit relating 
 any of chat in this place, and (hall only repeat 
 in few Words, how he flighted all thefe Ho* 
 nours, and how it was that he paifed the latter 
 Years of his Life, wherein he fhew'd no lefs the 
 Greatnefs and Solidity of his Vertue and Piety, 
 than before he had (hewn the Vaftnefs aud Acl- 
 mirable depth of his Wifdom. 
 
 In his Youth,' by Gods particular Cire and 
 Goodnefs, he had been prefer v\l from all thofe 
 Vices whereunto moft young People are Subje<5t, 
 and what is not very ufual to fo great a Wit as 
 his, he was never inclin'd to Novelty in what re- 
 lated to Religion, having ever bounaed his Cu- 
 riofity to things Natural : And he was often 
 heard fay, that he added this Obligation to all 
 . the others he owed his Father, who being him- 
 ielf very Pious and Religious, heinfus'd the fame 
 Thoughts into him from his Infancy, laying him 
 
 down 
 
Preface. 
 
 down this Maxim, That whatever is the Obje& 
 of Faith, cannot be of Reafon, and much lels 
 can be Subject to Realbn. 
 
 Thefe Inftru&ions being often inculcated by a 
 Father whom he mightily efteem'd, and in whom 
 hefaw there was much Knowledge, accompany'd 
 with a powerful way of Expreflion, did fb 
 work on his Mind, that what ever Difcourfe he 
 heard made by Debauch'd Libertines, he never 
 xvas much concern'd at it ; and though he was 
 very young, he look'd upon them as Perfbns 
 holding this wrong Principle, That human Rea- 
 ion is above all things, and as fuch, who could 
 not diftinguifh Nature from Faith. 
 
 But to conclude, having thus paffed his 
 Youth, in Employments and Divertifements 
 that feern d harrnlels enough in the fight of Men, 
 God fb wrought on him, that he made him clear- 
 ly perceive, that Chriftian Religion obliges us to 
 Live wholly to him, and to make him our chief 
 End and Objed. And this Truth appear'd Ib 
 evident to him, fo profitable, and Ib neceflary, 
 that it made him refolve to found a Retreat, 
 and by little and little withdraw himfelf from all 
 Worldly concerns, that he may thereunto the 
 better and more effectually apply himfelf. 
 
 This Defign of fequeftring himfelf, that he 
 might lead a more Chriftian and Auftere Life, 
 enter 'd into his Mind, in his younger Years, and 
 even then, it inclined him to leave off his Study 
 of Prophane Sciences, that he might the better 
 apply himfelf to thole things that concerned his 
 own Salvation, and alib that of other Men. But 
 frequent Sickneffes (whereto he was fubjed) hin- 
 dered for a time the executing his Defigns, until 
 he came to be about Thirty years Old. 
 
 It 
 
77;e Preface. 
 
 It was about this time he began to fet about it 
 in good earnett, and the better to effed it, and at 
 once to (hake of all Impediments, he removed his 
 Habitation, and afterwards went into the Coun- 
 try, where he remained fbme time, being come 
 back, he fo well fhew'd he intended to quit the 
 World, that at laft the World forfook him. In his 
 retirement, he fixM the manner of his Living on 
 two chief Maxims, which was, to renounce all 
 Pleafut e and Superfluity ; theie things he had ever 
 in view, a nd he indeavour'd to perfevere and per- 
 fed himfelf therein daily more and more. 
 
 It was his continual Pra&ice of thele two Max- 
 ims,which made him fhew fbmuch Patience in all 
 his Sicknels and SufFerings,by which he was Icarce 
 ever iree from Pain all the Courfe of his Life ; 
 it made him Exercife very ftrid: and levere Morti- 
 fications on himlelf, fo that he refus'd not only to 
 deny his Senles what might be pleafing to them,but 
 alfo would without difficulty or regret, and with 
 Pleafure, take thofe things that were irkibm to 
 them, whether it was Food or Phyfick ; this in- 
 clin'd him alfo daily to deny himfeif every thing 
 thathefuppos'd was not abfolutely neceilary, as 
 well in Apparel as Diet>as alfo in Furniture,and in 
 all other things whatsoever, and this inlpird him 
 with iuch a great Love of Poverty, that it was 
 always in his Thoughts; and when he intended to 
 undertake any thing, he would prelently confider 
 if it might be confittent with a State of Poverty, 
 fo that he had fuch a Tendernefs and Compaffion 
 for the Poor, that he never refilled an Alms to 
 any Poor body, and man^ times he gave very 
 confiderably, even out of that which he wan- 
 ted for his own fupport ; this made him that he 
 could not indure to ftudy his own Convenien- 
 
 cies. 
 
The Preface. 
 
 cies, and that he often condemned this over grea t 
 Curiofity, and defire of excelling in all things, 
 as of being ierrd by the beft Workmen, in having 
 always apparel of the beft, and moft Fafhionably 
 made, and a thoufand other fiich things as are 
 done without difficulty, it being thought there 
 is no hurt in it ; but he did not think Ib ; and to 
 conclude, it made hiip perform leveral other Re- 
 markable Chriftian Exercifes, which I will not 
 here relate to avoid Prolixity, it being not my 
 defign to write a Life, but to give fbme Ideas of 
 Monfieur PafcaJfs Piety and Vertue, to thofe that 
 did not know him ; for, as for thole that did, and 
 were acquainted with him the laft Years of his 
 Life, I do not pretend to inform fuch, and make 
 no queftion but they know very well that I pals 
 over in filence many other things that might be 
 here inferted. 
 
 Appro- 
 
Approbation of the Biftiop of Amiens. 
 
 WE haw Read the Poflhumas Book of Mon* 
 fieur Palcall, which required the Authors 
 care in finishing it ; although it contains but Frag- 
 ments, and Jeeds of Difcourfe, yet therein way be 
 ferceivd great Curiofities, and Beams cf Sublime 
 ILight. The force and loftinefs of the Thoughts, 
 do fometimes ama&e the Mmd, but the more they 
 are weigtid, the plainer they are feen to be drawn 
 frorn the Vhilofophy and Theology of the Fathers. 
 A Work fo iwperfeff, fills us with Admiration and 
 Grief, that there is no other Hand that can finish 
 thefe firft EJJays, but that which knew how to m- 
 grave fo lively and great an Idea, nor that can 
 Comfort m for the Lofs we fuffer by hi* Death. The 
 World ts obtigd to the Perfons that have prefervd 
 fuch Preciotts Remains, although they are not fil'd 
 and poliflfd ; fuch as they are, we make no doubt 
 but they will be very ufeful to thofe that love the 
 Truth, and their own Salvation. Given at Paris, 
 where we chancd to be about the Affairs of our 
 Church^ the ijt. of November, 1669. 
 X 
 
 Francis of Amiens. 
 
 Appro- 
 
Approbation of the Bifliop of Cominges. 
 
 THefe Thoughts of Monfaur Pafcall foew the 
 Eeauty of his Wit, the Solidity of his Piety, and 
 his Profound Learning ; they give fo Excellent an Idea 
 of Religion, that, without any great difficulty, one 
 fubmits to 'what is more abftrufe in them : They fo 
 fully teach the chief Points of Morality, that they pre- 
 fently difcover the Spring and Progrefs of our Difor- 
 ders, and the Means of avoiding them ; and they fb 
 favout of all other Sciences, that it may eafily be 
 ferceiv'd, Monfizur Pafcall was not ignorant of any 
 Human Learning. Although thefe Thoughts are only 
 the firft Lines of Reafonings he musd upon, yet ne- 
 ver thdefs they contain a great depth of Knowledge. 
 They are but Seeds, yet they produce Fruit as (oon 
 as they are fcwn. One Naturally finishes 'what this 
 Learned Man intended to Jay, and the Readers them- 
 felves become Authors in an Inftant, by making but a> 
 little ferjot/s Reflection. Nothing therefore is fitter 
 profitably and pleafantly to entertain the Mind, than 
 the Reading of thefe Effays, how rmperfett foever they 
 at firft feem to be ; and according to my judgment , 
 the perfttteft Productions that has for this long time 
 tppeaYd, do not better dejerve to be "Printed than this 
 imperfift Book dcth. At Paris September 4^. 
 1669. 
 
 Gilbert BiJlMp of Cominges. 
 
 Appro- 
 
Approbation of MonfieurGw^, Dr. in 
 Divinity of the Faculty of (Pdw,Coun- 
 fellorand Almoner in Ordinary to 
 the King, and Bifliop of Grenoble. 
 
 TTT bapnetl to me in Examining this Work in the State 
 JL it w in, as It will almojt to all thofe that Witt Read 
 it ; which is more than ever to lament the Lofs of the 
 Author , who only was able to finifa what he fo happily 
 had begun. To conclude, if this ock, imperfeft as it #, 
 doth nevenhelefs mightily work upcn Reafvnable Per- 
 font, a nd difcover the Truth of Chriftian Religion to 
 thofe that Sincerely feek after it \ What would it not 
 have done if the Author hadliv'dto have perfected it ? 
 And if the fe rough Diamonds do here and there caft 
 forth fucb joining Light^ what Mind would they not 
 have dazJSd if thzs Skilful Artift had liv'd to have 
 Poliflfd and finiflfd them ? Moreover had he lirfd, his 
 Second Thoughts had doubtkfs been more Methodical 
 than the Firft^ which are made Publick in this Trea- 
 tife, but they could not have been Wifer ; they might 
 have been better polffid., and cemented, but they could 
 not have been mere Solid and Refplendcnt. It is the Te- 
 ftimony we give of this Work^ and that we find no- 
 thing in it contrary to the Doctrine and Belief of the 
 Church. At Paris ^Ift. September, 1669. 
 
 Bifh. Le Camm, Dr. of the Faculty of 
 Divinity of Paris, Counfellor and 
 Almoner to the King. 
 
 AD- 
 
ADVERTISEMENT. 
 
 THe 'Thoughts contained in this E&ok, having been 
 Writ and Composed by Monfieur Pafcall in the 
 manner as hath been related in the Preface, that is 
 to fay, juft as they came in his Mind, and without 
 any continuance ; it cannot be expected much Order is 
 to be found in the Chapters of this Collection, 'which 
 is compos d for the moft part of many Thoughts, di- 
 Jtinct the cne from the ether, and that are not 
 ranged under the fame Title, but becaufe they feem 
 to Treat near hand of the fame Subject. And though 
 it be eafie enough in .Reading each Chapter, to judge 
 if it be a continuation of what preceeded, or if it 
 contains a New Thought; neverthelefs it was judged, 
 the better to diftinguifo them, to make fome particu- 
 lar Mark. So that where at the beginning of an 
 Article, this Mark (*) is feen, it imports, this Ar- 
 ticle contains new Matter that relates not to what 
 went before, but is diftintt of it felf\ and by the 
 fame Rule, it will be found, that the Articles tha 
 have not this Mark, make but one Difcourfe, ant 
 were found in this Order, in Monjieur PafcalPs Ori- 
 ginals ; yet in fome places the Articles being flwrt, 
 Twocr Three of them, are included in one Paragraph* 
 
 It hath alfo been thought convenient at the End of 
 thefe Thoughts, to inftrt fome Prayers, Composed by 
 Monjieur Paicall during a great Sicknefs he had in his 
 younger years ; they have been Printed formerly twice 
 or rh v ice on imperfett Copies, it being done without 
 the knfivltflge of thofe that give this Impreffion to the 
 L 
 
 The 
 
( t ) 
 
 THE 
 
 LIFE 
 
 O F 
 
 MONSIEUR PASCALL, 
 
 Writ by Madam P E R i E R his Sifter. 
 
 T Brother was born at Clermont the 
 ijth. o/June 1625. My Father's Name 
 was Stephen Palcall, Trefident of ti\z 
 Court of Aids ; and my Mother was 
 Antoinete Begon. My Brother was no foomr of 
 Age to be difcourfed with, but he gave pregnant 
 Marks of an extraordinary Wit, by the ingenious Re- 
 plies he made to thofe that fpake to him, but much 
 more by Queftions he propofed on the Nature of fun- 
 dry things, to the admiration of thofe that heard him ; 
 this hopeful Beginning was not without good ground, 
 for at he grew in Tears and Stature, fo he 'increafed 
 in Wisdom, and far furpajjed what could be expected 
 from one of his Age. 
 
 My Mother departed this Life in the Tear 1626. 
 
 at which time my Brother was but Threv years old: 
 
 My Father being left as 'twere alone, apply* d himfelf 
 
 more clofely in looking after his Family ; and having 
 
 B no 
 
The Life of 
 
 no other Son hit this, the Duality of an only Son* and 
 the figns of a towardly Wit 9 which he obfervd in this 
 Childj made him fo much delight in him, that he 
 could not refolve to commit him to be educated by any 
 body elfe ; and even then refolvd to inftruct him him- 
 felf, which he did. My Brother never 'was bred up 
 at any College, nor had any ether Mafter or Tutor but 
 wy Father, 
 
 In the Tear 1651. my Father retired to Paris, and 
 took us aU along with him, and there made his Refi- 
 dence : My Brother being about Eight years of Age^ 
 found much benefit by this remove ', upon account of my 
 Fathers defign of educating him ; for *tis cer- 
 tain he could not have beenfo careful of him in the 
 Country i where the difcharge of his Employment ? 
 and the continual refort of Company that abounded at 
 his Houfe, might have hindered him ; but at Paris he 
 was free and at full liberty ; he made it his fole bufi- 
 wefs, and had all Books and helps, that the care of fo 
 wife and affectionate a Father could procure. 
 
 His chief Maxim in the courfe of his Education, 
 was, always to keep my Brother above his Work, and 
 'twas for this Reafon he would not begin to teach him 
 Latin till he was Twelve years old^ that fo he migh 
 learn it with the greater eafe and delight. 
 
 During this interval he left him not Idle, but enter 
 taind him with all things whereof he found him capa 
 ble : He fliew*d him in general what Languages were 
 he fljtw d him how they were reduced into Gramma 
 by certain Rules ; that thofe Rules had Exception 
 which were to be obfervd, and that thereby the means 
 was found out of making att Languages ccwmunicabL 
 from one Country to another. 
 
 This general Idea of things opened his Underjtxna 
 ing, bndmzclehim comprehend the Reafcn of Gram 
 mat Rules ; fo that when he came to learn them-, he 
 
 knew 
 
Monfieur P A s c A L L. 
 
 new tie meaning of them^ and applfd himfelf pre- 
 ifely to thofe things only which were moft necejjary to 
 be learned. 
 
 After thefe general Notions, my Father inffirufted 
 him in other things ; he often difcourfed him of the 
 . extraordinary effetts of Nature, as of Gun-powder, 
 &c. which are furpr&jng when one confiders them. 
 My Brother was much yhasd with this kind of Dip 
 courfe, but he was very curious to know the Re a fen of 
 all things, and as they are not always well known^ 
 when my Father did not answer him, or that he gave 
 him thofe Anfwers that are commonly attedg'd (which 
 are for the mojt part but meer evaficnsjhe was nctjatis- 
 fied therewith, for he had eve? an admirable clsarnefs 
 of 'judgment to difcern things ; and it may be truly 
 faid, That at all times and in all things^ Truth was the 
 fole Object of his defire, and nothing could fat is fie him 
 but the knowledge of it ; fb that from his Childhood., 
 he could not fubmit to any thing but to what appeared 
 to him plainly and evidently ; Jo that when Reafons 
 were offered him that were not folid, he fought out o- 
 thers himfelf \ and when hz fixed en any thing, he 
 would not forfake it till he found fome others that he 
 liked better : One time amongft others, one chancing at 
 Dinner to ftrike a China Dijfj with his Knife, he 
 obfervd it made a great found, but as fccn as eve 
 put their hand on the Dijh the found ceasd : He de/i* 
 red at that time to know the Reafon of it ; and this 
 experiment inclind him to make federal others, upon 
 the nature and caufes of Sounds : He therein obfcrvd 
 fo many things, that he composed a Treatife of Sounds 
 at the age of 12. Tears, which was eftecmd very Inge- 
 nious. 
 
 His Inclination and Love to Geometry began to ap- 
 pear when he was but 12. Tears eld, by fo ftrange a 
 manner, that I think it deferves to be hers particu- 
 B * 
 
The Life of 
 
 
 larly inserted. My Father was a Man 'very skilful in 
 the Mathematicks, and by that means 'was familiar 
 with ft*veral Gentlemen learned in thofe Sciences , 
 who frequently refcrted to his Houfe ; but having 
 thoughts of inftrufting my Brother in the Languages, 
 and knowing the Mathematicks to be a Study that 
 flls and pleafes the Mind, he was not willing my 
 Brother jhould come to have any knowledge of it, fear- 
 ingle aft that might divert him from le anting Latin 
 and other Languages, wherein he intended to make 
 him perfect : for this caufe he kept all Books that 
 treated of it out of his fight, and forbore [peaking or 
 Jifcourfing of it in his prefence ; but all this precau- 
 tion hindered not this Childs Curiofity from being 
 jftir*d up, fo that he often beggd his Father to teach 
 him the Mathematicks ; but he deferred it, promising 
 that he would do that afterwards, if he minded hit 
 Bock well ; he promised him that as foon as he was 
 perfetl in Latin and Greek, he would teach him 
 the Mathematicks. My Brother feeing this averfe- 
 nefs, asked my Father one day, What this Science was 
 and whereof it Treated ? my Father told him in gtne- 
 ral, tbxt ''twas to make true Figures, and to find the 
 proportions which they ccntairid, and at the Jame time 
 commanded him to fpeak no more cf it, and not trou- 
 ble himfelf about it : But his Geniits could not be 
 ccnfnd within thofe limits , for having got this only 
 Notion, that the Mathematicks gave Rules of infal- 
 libly finding cut juft Figures, he fet himfelf a-rumi- 
 nating thereon at his /pare hours, and being alone in 
 a Hall where he was wont to play ; he took a "Piece of 
 Ch>.r-c:al and drew Figures upon the Ground, en- 
 deavouring to find means to make Figures ; for in- 
 ftance, a Circle perfectly round; a Triangle, whofe 
 fides and /ingles focal d be equal, and other things to 
 the fame effect ; all this he found cut of himfelf, af- 
 terwards 
 
Monfieu? P A s c A L L. 
 
 he found cut the f report ion of Figures be- 
 twixt themfel'ves. But my Fathers care was fo {treat 
 in concealing tbefe things from him, that he did not 
 fo much as know their names, fo that he was forced 
 to make definitions to himfelf ; he catted a Circle a 
 Round, a Line a Bar 9 a.nd fo cf the reft ; after 
 thefe definitions, he made Axioms, and at length he 
 made f erf eel: Demonftraticns ; and as one proceeds 
 from ftep to flep in thefe things, he advancd hts In- 
 quiries Jo far, till he came to the 51^. Tropofition in 
 the Firjt Book of Euclid : As he was one day 'very 
 bufie at his work in the Hall, my Father chanced *t9 go 
 in, and there ftafd a good while before my Brother 
 knew he was there ; it is hard to judge which was 
 mo ft fur prized, the Son in feeing bis Father by re a- 
 fon of the flrict injunction laid upon him not to think 
 of thofe things, or the Father in feeing his Son excr- 
 cisd in fuch excellent Speculations. But my Father 
 was moft of att fur prized, when asking him what he 
 was doing, he told him, He was fe eking Juch a thing, 
 which was exatlly whafs treated of in the ^id. Pro- 
 pojition of Euclid's Elements ; my Father a&d him 
 wherefore he fought after that ? fje anfwer^d 'twas be- 
 caufe he had found fuch and fuch things, and there- 
 upon asking him the fame quefticn, he told him of o- 
 ther Demonstrations he had made, and fo retrogra- 
 ding and explaining himfelf by the Terms of Roatul 
 and Ear, he came to his Axioms, and Defini- 
 tions. 
 
 My Father was fo amaz?d at the greatnefs and 
 flrength of his Wit, that without faying a word to 
 him be kft him, and went to Mcufieur Le Pailleur^ 
 Houfe, who was bis intimate Friend, and aljo a <vcry 
 Learned Gentleman ; when he came in he remain d 
 as 'twere fpeecblefs, and like one in an Extajie : 
 Le Pailleur feeing my Father in this Condi* 
 B 3 
 
The Life of 
 
 ttcn, and alfo that hejhed feme Tears, was very much 
 furprizld , and defied that he would no longer 
 conceal from him the caufe of his trouble : My Fa- 
 ther told him he did not weep for farrow but for joy 
 you know the care I have taken to keep my Son from 
 the knowledge of Geometry, fearing leaft it foould di- 
 vert him from his ether Studies, nevertheless fee 
 what he has done ; whereupon he related to him what 
 he had feen, whereby it may be faid, that he in a 
 manner invented the Mathematicks. Monjieur Le 
 Pailieur was nolefs amaz?d than my Father had been, 
 and told him that he thought *twas pity to captivate 
 fuel a Genhts any longer from the knowledge of this 
 Art ^ and that* twas fit to let him have the Books 
 and hdps that treated of it, without any farther 
 delay. 
 
 My Father being alfo of his Friends mind, let kirn 
 have Euclid'/ Elements to read at his leifure Hmrs ; 
 as foon as he fee it he wad and understood them 
 without any help or explanation, and whilft he read 
 them he compofed and proceeded fo far, that he was 
 conftftntly prefent at the weekly Conferences cf the 
 moft Learned Mtn cf Paris, that ajjembled at the 
 Academy, to Jlxw the Works they made thsmfelves, 
 or to examine tbofe made by ethers : My Brother 
 maintain d his Station amonvft them, as well for be- 
 ing examind, as for producing oftner than any one 
 elfe, feme new things of h:s own. 'There was alfo 
 examind in that jfjjenwly Propositions fent out o) 
 many, Italy, and cthtr foreign Tarts, wherein his 
 Judgment was as often * taken as any bodies elfe ; for 
 he was of fo penetrating a Wit, that he often difcerri?-a 
 fwdt& that others did not ; nevertheless he fpent at 
 this Jludj cf Geometry only his vacant Hours, for 
 be learn & Latin by Rules my Father made a-purpofe 
 jcr ;;;;. But finding in th& Art the Truth he fo 
 
 earneflly 
 
Moniieur P A s c A L il 
 
 earnestly fought after, he was fo well f leafed with it, 
 that he placed his whole delight therein, fo that for 
 the lit tie time he fpent at it he advanced fo far, that \ 
 at 1 6. years of Age he wrote a Treatife of Coniques, 
 which was ejteemed fitch a rare production, that the 
 like had not been feen /ince the Days of Archimedes. , 
 The Learned were of Opinion .it fhould prefently be 
 printed, faying that though *twas a Work that would 
 ever be highly valued in the World, neverthelefs if it 
 were printed and published at the time when the Au- 
 thor was but 1 6. years Old, this cicum fiance would 
 add much to the beauty and pleafure of it. But my 
 Brother not being defirom of Worldly applaufe, this 
 Worl^was never printed. 
 
 During all this time he continued learning Greek and 
 Latin, and befides this, before and after Meals, my 
 Father diftourjed him fometimes cf Logic Ik, fometimes 
 of fhyfick and other Tarts of fhilofophy, and this is 
 all that he was taught, having never had any othtr 
 Tutor, mr having been fent to any College : One 
 may imagine what pleajur-e my Father took in the 
 progrefs my Brother made in the Sciences, but he was 
 not aware that the great and conftani Study cf fo 
 tender an Age, might prove prejudicial to his health ; 
 and in truth it appeared ,to dimini^ very mttch as focn 
 as he was 1 8. years old. But as the pains he felt 
 then were not yet grown very flrcng, they hindered 
 him not frtim proceeding in his ujual Exercifes, fo 
 that 'twas at that time, and in h-is lyth.year, that he 
 invented that Syflem of Arithmitick, whereby one 
 not only caft up all forts of Accounts, without Pen, 
 Ink, cr Counters ; but *tis done alfo without knowledge 
 of any Rules of Arithmitick, and infallibly cer- 
 tain. 
 
 Thx JVork was lookt upon as a new thing in Na- 
 ture, to have reduced a Science that cowfiftt wholly in 
 
 B 4" /& 
 
The Life of 
 
 the Underfkanding, into a Syflem, and to have found, 
 out the means cf making all the Operations of it with 
 an abfolute certainty, without the help of Reasoning : 
 This work weakned him 'very much, not fur the in- 
 vention or labour, which he foon found cut, out for 
 making the Workmen under jt and all things relating to 
 it ; fb that he was two years in putting it in the con- 
 dition 'tis in at prefent. 
 
 So that this wearinefs, and the inconjtancy of his 
 health fomt years paft, caffi him into inconveniences 
 that never left him, fo that he fometimes told us, 
 that ever fence he was 18. ye firs old he never was 
 one day without fain ; however tbefe Pains not being 
 always alike grievous, as foon as he felt any mitiga- 
 tion, his Mind was carry* d to the fearcb of fome new 
 Matter. 
 
 It was at that time and in his 23. year> that 
 laving fan Toricelli 5 * Experiment , h after- 
 wards invented and performed the other Experiences, 
 that are catted the Experiments. That of Vacuity, 
 that proved fo clearly, that all the Effefts that till 
 then were attributed to the hcrrour of Vacuity, are 
 caufed by the heaviness of the Air ; this work was 
 the lafl that he imployed his Thoughts abcut in human 
 Sciences ; and though he invented the Roulette after- 
 wards, that dees not hinder the Truth of what I fay ; 
 for he difccyer'd it unawares, and in (uch a way as 
 Jhews clearly that he fludyd net much after it, as I 
 {ball Jhew in its place. 
 
 Vrefently after this Experiment, being not yet 2,4. 
 years of Age, the "Providence of God having given 
 an occafion that obliged him to read Works of Piety ; 
 God was pleafed fo to enlighten him by this means, 
 that he perceived plainly that Cbrijrian Religion ob- 
 lyftci us to live only to God, and that he (hould be 
 qur chief (jbj eft ; and this Truth appeared fo evident, 
 
 fo 
 
Monfieur P-A s c A :L L. 
 
 fo neceffary and fo profitable to him, that it -put an 
 end to all his human Studies , and from thenceforth he 
 laid ajide all other Sciences , to apply him/elf folely tc* 
 that ens thing, which Jefas Chrift calls necejjary. 
 
 He had been to that time, by the fpecial Provi- 
 dence of God, preferv d from the Vices of Tenth, -and 
 which is mojt of all to be admird, that notwithftand- 
 ing his great Wit and the Reputation he had gairid, 
 yet he never was given to any Extravagancy about 
 matters that concern d Religion, having ftill confnd 
 his Curiofity about things Natural ; he tcld me (eve- 
 ral times that he was obliged to my Father for this as 
 wett as for other things, who being very Religioujly 
 difpofed himfelf, had infused it into him from hts 
 Infancy, giving him thefe Maxims, Tloat whatever is 
 the Objebt of Faith cannot be of Reafon, and much 
 lefs can it be fubjett to Reafon. Thefe Maxims be- 
 ing often reiterated to him by a Father for whom hs 
 had fo high an efteem, and in whom he found much 
 Learning, as alfo a clear and ftrong, way of Reafon- 
 ing, all which made fuch a deep imprejjlon en his 
 Mind, that whatever Difcourfe he heard^ made by 
 prophane Perfons, he was no way moved by it ; and 
 though he was very young, he looked upon theto as 
 Perfons that held this wrong Principle, That hitman 
 Re a (on is above all things, and that they knew not the 
 Nature of Faith ; and fo this Soul, fo Great, fo Vaft^ 
 and fo full of Curiojity, that fought with fo much, 
 exact nefs the Caufes and Reafon of all things, did at 
 the fame time fubmit unto all things in Reltgio?^ 
 like a little Child, and this humility reigned in him 
 to his Death ; fo that fmce the time that he revived 
 not fo follow any other Study, but that of Religion, hz 
 never mzdled about the intricate queflions of Divinity, 
 but apply 4 bis whole mind to know and praffife the 
 perfection of Chriftian Morality, whcretwto he devo- 
 ted 
 
10 The Life of 
 
 ted all the Talents God had beftowed upon him, doing 
 nothing the whole remainder of his Life, but to medi- 
 tate on the Law of God both day and night. And 
 though he had not made it his Jwfinefs particularly to 
 ftudy School Divinity , yet was he not ignorant of the 
 Decifions of the Churchy again ft the Herefies that were 
 invented by the fubtlety of Mens Wits ; and it . was 
 againfl fitch, that he had ns> little antipathy ; and God 
 was fleas' d abriitt that time to give him an occajion to 
 jhsw the Zeal ha had for Religion. 
 
 He was at Rouen where my 'Father was imploy*d 
 about the Kmgs Affair 's, at which time there chancd 
 to be a Man that taught a new Philofophy^ which 
 drew many to hear him out of Curiofity : My Brother 
 being imbortund to go hear him by two young Gentle* 
 min ff his Acquaintance, went along with thtm ; but 
 they were much [itrpriz?d in the Difcourfe they had 
 with this Doctor ; for in relating to them the Pinciples 
 of his Philofcphy, he drew Conferences on matters of 
 Faith) that were contrary to the Do&rines of the Church. 
 He proved by his Arguments that the Body of Jefets 
 Chrift was not made of the Bkod of the Virgin Mary, 
 but of feme other matter made on purpofe ; and jtmdry 
 other things to the fame effeSl : They would have op- 
 yosdhim^ blithe continud obflinate in his Opinion : So 
 that having amongft t h em f elves confider*d the danger 
 there was^ that fuch a Man foouU be fuff'ered to in- 
 fufe his Erroneous Principles into his Pupils, they re- 
 (olved firft to give him warning, and if he continud 
 , obftinate, then to make it known to his Superiors. It 
 happened even fo, for he flighted their advice /0, that 
 they thought it their Duty to make the bufinefs known 
 to Morifi tw Du Bsllay.,. who then managed the Epif- 
 copal Affairs in the Diocefs of Roiien, by Commiffi- 
 on of the Archbishop. Monficur Du Bellay cited 
 this Man before hiM y and being exawind, he was de- 
 luded 
 
Monfieur PASCAL L. it 
 
 luded by an Equivocal Confeffion of Faith which he 
 deliver d under his hand, and befides, was not much 
 concern d at an Information of this importance given 
 againft him by three young Men. 
 
 Neverthelefs when they J aw this Confeffion of Faith, 
 they difcover*d the defect of it, which obliged them to 
 go to Gaillion to fpeak with the Archbifoop of 
 Roiien, who having examined Matters, found the 
 bufinefs of fuch importance, that he fent a CommiJJion 
 to his Council, and gave exprefs order to Monfieur Du 
 Bellay to make this Man to difown aU the Feints 
 that he was accused of, and not to hearken to any 
 thing he jhould fay, till *twas communicated to thofe that 
 had informed againft him ; things were tranfa&ed ac- 
 cordingly, and he appeared in the Archbishops Court, 
 and retraced aU his former Opinions, and it might be 
 believed 'twas Jincerely, for he never foew d any 
 grudge againjt thofe that profecuted him, which 
 jhews that 'tis like he was deceived himfelf by thefalfe 
 conclufions he drew from his falfe 'Principles ; and he 
 was well affured that they had no Intent of hurting 
 him, nor other aim, but to undeceive him by himfelf, 
 and hinder him from feducing young Scholars that 
 had not been capable of diftinguifoing Truth from 
 Error in thofe fubtil questions : So this Affair ended 
 without Noife, and my Brother continuing more and 
 more the means to pleafe God, this Love of a Chrijtian 
 J^ife increased fo much from the i^th. year of his 
 Age, that it was confpicuous throughout the whole 
 Family. My Father himfelf not being afoamed to 
 fubmit to his Sons instructions, and from thencefor- 
 ward imbraced a wore exa& manner of Life, by the 
 continual Exercife of Venue until his Death, which 
 was 'very exemplary, and as became a good Chriftian. 
 My Sifter alfo who was endued with extraordinary 
 Gifts of the Mind, and that from her Infancy, had ac- 
 quired 
 
12 The Life of 
 
 quired a Refutation that but very few attain unto, 
 
 was fo wrought on by my Brothers Difcourjes, that 
 
 Jhe refolded to fart with all Worldly advantages Jhe 
 
 Jo much loved, to confecrate her felf wholly to Gods 
 
 Service, which fhe performed accordingly, entring 
 
 A" Port into a Nunnery, where Jhe fo well improved the Ta- 
 
 Royal Des lents God beftow'd en her, that foe was efteemed ca- 
 
 Champ. p a fri e O f th e mo ft difficult Implcyments, which Jhe dif- 
 
 charged with all Fidelity, and departed this Life the 
 
 ^th. of Odober 1661. Aged 56. Years. 
 
 In the mean while my Brother, whom God 
 made the Instrument of all this good, was agitated by 
 continual Sicknejjes which ftill increasd upon him : 
 But now knowing no other Science but that of Holy- 
 ncfs, he found a great deal of difference betwixt this 
 and thofe that had formerly Taken up his Thoughts ; 
 for whereas his faknejjes put a flop to the progrefs of 
 the others, this on the contrary made him the better in 
 the fame indifpofitions, by the admirable Patience with 
 which he bore all things , and tofoew it I will only re- 
 late cne inftance. 
 
 Amongft other inconveniencies, he had that, that 
 he could not fwaUow any liquid thing, unlefs *twere 
 warm, and not then neither but drop by drop ; and ha- 
 ving bejides a violent Head-ach, and an excejfive heat 
 in the Bowels, and other Dijtempers, the Vhyficians 
 ordered he Jhould be purged every other day for three 
 Months together ; fo that he mu[t take aU this Thyfick 
 warmed and drop by drop, which was no fmatt tor- 
 ture, and grieved them that were about him, yet hs 
 ficvtr feemd to repine at it. 
 
 The continuance of this means with other helps^ 
 procured him fome eafe, but did not fully recover him, 
 fo that the Pbyficians were of Opinion that perfectly to 
 recover hts health, it was convenient be Jhoula* lay a- 
 part all manner of Study, and that he Jhould feek 
 
 occafions 
 
Monfietir PASCALL. 
 
 occafions of recreating himfelf as much as hq could. 
 My Brother was very loath to follow this advice, be- 
 caufe he thought there might be danger in it ; but at 
 laft he comflfd with it, thinking he was bound to do 
 what he could for the recovery of bis health, and he 
 judged innocent Recreations could do him no harm ; 
 and fo he fet out into the World: and though by God?s 
 Mercy he ever fourfd all Vice, nevertheless God ha- 
 ving appointed him to a higher Degree of perfection, 
 he would not fuffer him to remam in that courfe of 
 Life, and he made my Sifter the Inftrument for this 
 furpofe, as he had formerly ufed my Brothw as a 
 means to call my Sifter from the fleafures jhe lived 
 in in the World. 
 
 She was at this time a Nun, and lived fo exem- 
 plary a Life, that Jhe was much efteemed by the whole 
 Houfe ; being in this Condition, jfhe was concerned to 
 fee him, to whom, under God, foe was bound for the 
 happinefs (he enjoy* d, not to enjoy the like Graces ; and* 
 my Brother often vifitin^ her, flie often (pake to him, 
 and at length did it fo effectually and obligingly, that 
 (he <perfwaded him to what he had before perfwaded 
 her, wholly to for fake the World; fo that he rejolved 
 tyith himfelf to forfake all Worldly Pleafures and En- 
 joyments, and to omit all Superfluities of Life, even to 
 the indangering his Health, thinking his Salvation 
 was to be freferrd before all things : He was then a- 
 bout 30. years of Age, and always fickly, and 'twas 
 about that time he took up the courfe of Life that he 
 continued till his Death. 
 
 The better to accompltf) his Defign and to break off 
 all his former Cuftoms, he removed his Lodging, and 
 went to refide fome time in the Country, from whence 
 being returned, he fo plainly fiewd that he would 
 quit the World, that at laft the World left him, and 
 he fetled the manner of his living in tbts retirement^ 
 
14 The Life of 
 
 upon thofe chief Maxims, of denying himfelfatt "Plea- 
 fares and Superfluities, and 'twas in the Exercife 
 thereof, that he ffent att the reft of bis Days. The 
 better to attain his defire, from thenceforward* he 
 denfd himfelf the Attendance of his Servants as 
 much as he could yojjible ; he made his Bed himfelf, 
 be went to take his Dinner at the Kit chin, and car- 
 ry d it to his Chamber, and fo return d with it back 
 again : To conclude, he made no ufe of his Servants 
 l)ut to drefs his Meat, to go of Errands, andfuch o- 
 thw things as lie could not well do himfelf", he fpeni 
 his 'whole time in 'Praying and Reading the Koly Scri- 
 ptures, and therein took unffeakable Tleafure : he f aid, 
 the Holy Scripture was not a knowledge of the Brain, 
 but a knowledge of the Heart, that was not to be at- 
 tained but by thofe that were fincere, and that it was 
 cbfcurity to all others. It was with this Frame of 
 Mind that he read it, dif claiming all the perfection of 
 
 his own Wit, and made fo great frogrefs therein, 
 that he had it att by heart, fo that no body could im- 
 pofe en him therein, for when any would fay *tis fo, 
 or fo, he would anfwer fofitively, That is of the Scri- 
 fture, or not, and would presently turn to the place. 
 Healfo read att the Commentaries with great exaEtnefs, 
 for the refpeff to the Religion wherein he had been E- 
 ducat ed from his Tottth, was now changed into an ar- 
 dent Lcve for att the Truths of Faith, whether it be 
 for thofe that regard humility of Mind, or thofe that 
 regard our Conversation m the World, whereunto all 
 Religion does tend ; and this Love inclirid him incef- 
 fantly to remove att that Jhould oppofe thefe Truths. 
 
 He was endud with a Natural Eloquence, which 
 gave him a wonderful facility in faying what he 
 pleased, but thereunto he added Rules not before 
 thought of, and the which he imfloyed to fo great ad- 
 vantage, that he wasMafler of his Style, Jo that he 
 
 not 
 
Monfieur PASCALS 15 
 
 not only faid what he wculd^ but he faid it in the 
 manner that he f leas' d, and his Difcourfe wrought the 
 Effect he defied : And this way of writing, natural- 
 ly clear i and ftrong^ was Jo proper and peculiar to 
 him, that as fcon as his Letters did but appear at the 
 'Provincials, they were known to be his, what care fo- 
 ever he took to conceal them. It was about this time 
 God was pleased to heal my Daughter of a Running Fi- 
 flula. It had made fo great progrefs in three years 
 time and a half^ that the Filth IJJued out not only by the 
 Eyes, but alfo the No fey and Mouth : And this F*ftula> 
 was of fo malignant a Quality , that the ableft Chi- 
 rurgeons of Paris judged, it incurable : Neverthelefs 
 foe was cured of it "in a moment^ by touching a holy 
 Thorn : and thi* Miracle was fo certain, that it was This ^ 
 
 owned by every body^ being- attetted by the abkft 'Phyfi- Th r " * s 
 
 7 ^7 y rS^ J 7 *ri ztPort 
 
 aans and Chirurgeons of rrance, ana authored by Ro ., a i j n 
 
 the Solemn Judgment of the Church. Suburbs 
 
 My Brother was fenfibly touched with this Favour^ 
 which he lookt upon as done to hiwfelf> becaufe "'twas 
 dene to a Perfon, that befides the ncarnefs of Relatic7i, 
 was alfo his Spiritual Daughter in Baptifm ; and his 
 Joy. was the greater, to fee God manifested bimfelf fo 
 fuddenly, in a time when Religion feemd to be whcl- 
 /; extinct in the Hearts of wojt Men ; hts Joy was 
 fo great that he was tranffcrted with it, fo that ha- 
 ving his Mind taken up with this Blejfivgj God infoi- 
 red him with fever al fne Notions tcucbing Miracles, 
 which giving him farther Lights in matters cf Religi- 
 on, increafed the Love and Reflect he always had for Thoughts.- 
 it. 
 
 It was en this occafion that he foew^d the extream de- 
 
 fire he had to undertake to refute the chief ar>d great eft 
 
 ^Arguments of Atheifls he had confidcrzd them with 
 
 great diligence , and employ d his Wits to find cut the 
 
 weans j)f refuting them. He emplofd htwfelf whol- 
 
The Life of 
 
 ly about t his Bufinefs ; he fpent tie laft Tear of bis 
 Life wholly in gathering fundry Thoughts en this Sub- 
 jetf, but God that had put this as well as all other 
 Thoughts in his Mind, was not pleased to permit him 
 to finifli them^ for Reafons unknown to its. 
 
 Neverthelefs the retirement from the World, which 
 he fo carefully praSKs'd, hindered not but that he of- 
 ten faw Pcrjcns of great Quality and Parts, who ha : 
 wing Thoughts of for faking the World ', defired his ad- 
 vice and followed it exactly ; others that were unfa- 
 iisffd m their Minds touching Matters of Faith, 
 knowing that he was of great Judgment, came to 
 advife with him, and always return d well fatisfi'd, 
 fo that all thefe Perfons that live at prefent very com- 
 fortable Lives, do confefs that ''twas by his Advice 
 and Council under God, and the directions he gave 
 them, that they owe all the Good and Happinejs they 
 enjoy. 
 
 The Company wherein he was often ingaged, al- 
 though 'twas aU on Charitable Accounts, mvcrtbelefs 
 gave him fome apprebenfan leaft there might be feme 
 danger in it ; but as he could not in point of Con- 
 fcience refufe tfx help People defied of him, he found 
 an expedient for it. At fome certain times he would 
 take an Iron girdle full of foarp Iron Pricks, which he 
 would wear next his bare Skin, and when any vain 
 Thought came in his Mind, cr that he took any delight 
 whtre he was, or the like, he would flrike it with 
 -his Elbow to redouble the Pain, and fo by thif means 
 wculd put himfelfin mind of his Duty. This Cuftom 
 Appear* d Jo ujeful to him, that he continued it titt his 
 Death, and even in his latter Days, wherein he was 
 in continual forrow. "Becaufe he could neither Read 
 nor Write, he was conftraind to be as 'twere Idle, 
 and cnly to walk about. He was under a great ap- 
 pnhenfion kafi this want of bufinefs. flicuIJ hinder 
 
 him 
 
Monfieur PASCALL. 
 
 him from hit Aym ; we did not kno^v thefe things 
 till after his Death, and then by a Perfon vf great 
 Merit^ that much confided in him, to whom he was 
 obliged to relate them for Reafons that concerned him- 
 felf 
 
 This feverity he ufed upon himfelf 'was drawn 
 from this great Maxim, of for faking all Pleafure, 
 whereon he had regulated the whole remainder of his 
 Life, from the beginning of his retirement ; he failed 
 not alfo to pracJice this other , of cutting off all fu+ 
 ferfluity, for he had cut off with fo much exa&nefs 
 all excefs, that by little and little he reducd himfelf 
 not to have any Hangings in his ROOM, thinking it 
 was not necejj'ary, and bejldes was not obligd to it out 
 of Decency, becaufe there came none there but his 
 Servants, whom he conftantly exhorted to Moderation ; 
 fo that they were nothing fur friz? d at it, feeing their 
 Mafter live after the manner he advised them to do. 
 
 This is the manner he ffent Five years of his Life, 
 from Thirty to Thirty five, labouring incejjantly for 
 God, for his Neighbour, and for himfelf, ftriving to 
 ferfett himfelf more and mere : and it may bt 
 faid, this was all the time he lived \ for the lafl Four 
 years of his Life was nothing but a continual Ian* 
 guifhing. 
 
 It could not be faid to be a ficknefs that had ftew* 
 ly feiztd him, but a redoubling of fickneffes he had 
 been fubjecl: unto from his Childhood : But he was 
 now felled with fo great violence and pain, that 
 he was forcd to ft oof to it ; and during all this, h$ 
 could not fyend any time at the great work he had 
 defigned, touching Religion, nor ajjift thvfe Perforts 
 that afflfd themfelves to him fcr advice i neither bj 
 word nor by writing ; bis fains Were fo violent^ 
 he could not fatisfie tbem^ though he was very ivil- 
 to do it. 
 
 c 
 
i.8 The Life of 
 
 This renewing of his ficknefs began by a violent 
 fain of his Teeth that wholly deprived him of his 
 Jleep : In his continual watching , one night unawars 
 there came into his Thoughts fomething 2) out the Pro- 
 fofition of the Roulette ; this Thought was followed 
 by another, that by another ; to conclude^ a multitude 
 cf Thoughts fticceeded one another, that at length 
 whether he would or no, he difcoverd the demonjtra- 
 tion of all thofe things whereat he himfelf was not a 
 little jurprizld. But having a good while before 
 given over thinking of thefe Sciences, he did not Jo 
 much as vouchfafe to note them down ; nevertheless 
 having fpoke of it to a Perfon for whom he had a 
 great kindnefs and honour^ this Perfon being confider- 
 able as well for Birth as for his great Learning and 
 Piety, having thereupon formed a defign which tend- 
 ed only to the Glory of God, thought fit he might ufe 
 them , which he did , and afterwards had them 
 printed. 
 
 It was at that time he wrote it, but in great hafte, 
 in Eight days, whilft the Printers were at work, fur- 
 nifoing two PrejJ'es at once, on two different Treatifes, 
 having no other Copy but what was made for the 
 Imprejfion, which was not known till fix Months after 
 the thing was difcoverd. 
 
 In the mean time his ficknejfis continuing without 
 intermijjion, he was reduced, as I faid before, to 
 that pafs that he could no longer help, nor fcarce fee 
 any body ; but if his Pains hindered him from jer- 
 ving Perfons publickly, or in private, they were not 
 unprofitable to himfelf, and he bore them with fo much 
 patience and calmnefs, that *tis to be hoped God was 
 pleafed thereby to make him fuch as he would have 
 him to be, to appear in bis Presence ; for during this 
 long ficknefs, he never altered from the Rules he fet 
 himfelf, having always thefe two great Maxims in 
 
 his 
 
Monfieur PASCAL L* 
 
 Its Mind, of forsaking all Tleafures and Superfluities ; 
 he prattifed this in the greateft of his ficknefs, keep- 
 ing a continual 'watch over his Senfes, absolutely deny- 
 ing all things that 'were pleajing to them : and when 
 necejfity compelled him to do any thing that might 
 give him any delight, he had a ftfange way of turn* 
 ing his Mind, that fo he might not take any Plea- 
 fure therein ; for inftance, his continual wtaknefs 
 obliging him to a delicate Dyet, he took a great care 
 not to find a favour in what he eat ; and we cbferv'd^ 
 that what care foe ver we took to provide any choice Dy- 
 et, by reafon of his ill Stomach, yet -he was never hear <t 
 to jay, that or that is good, and when we fervedhim 
 any thing that was new, according to the Seafons , 
 if one asked him after Dinner if he liked it, he would 
 only fay, ycu flwuld have told me of it before, and I 
 ajfure you I took no heed of it : And when any would 
 admire the goodnefs of this Meat, or that, in his pre* 
 fence, he could not bear it, he efteemed it to be Senfu* 
 al, although 'twas only common things ; for he faid 
 'twas a mark of fatisfying the Pallate, which was 
 not well. \ 
 
 To avoid falling into this danger, he would never 
 faffisr one to make him any Saufe nor Ragous, not fo 
 much as an Orange or Verjuice for Saufe, nor nothing 
 to provoke Appetite, although he naturally loved all 
 thefe things ; and to keep himfelf within Limits and 
 Rules, he took care from the time of his Retirement, 
 of what [houla 9 fuffice for his Stomach, after which 
 he appointed how much he would eat, fo that what- 
 ever Appetite he had, he would not exceed what he 
 had limited ; and what averjwn foever he had, he 
 Would conftrain himself to eat his allowance : Anct 
 being asked the Reafon wherefore he would fo force him- 
 felf, he would anfwer, it was the necejfity of his Sto- 
 mach that be was to fatisfie, and not his Appetite. 
 G % 
 
3,0 The Life of 
 
 The Mortification of his Senfes were not alone con- 
 cern J, in cutting off all that might be pleafing to 
 them, but alfo in not refusing them any thing, for this 
 Reafon, that he might dijpleafe them, either by his 
 Food or Remedies : For four years together he took 
 Jellies, without fawing any aversion ; he took all 
 things were prejcritfd for his health without dif- 
 ficulty, how naujeotts foever they were ; and when I 
 admir'd how he could take fo many things, he would 
 laugh at me, and fay, that he wondered why one 
 foould not take them, when one took Phjjick willingly 
 being told before 'twas bitter ; that it was only Jur- 
 prife could produce this effect. It was in this man- 
 ner that he continually fought ways, and practised 
 Mortification. 
 
 He fo much loved poverty that it was always in 
 Us thoughts, fo that when he was about to ingage in 
 any thing, or that any one asked his advice, the fir ft 
 thing that came in his thoughts, was to fee if it con- 
 fifted with Poverty. One thing that he examined 
 himfelf upon, was the fancy of defiring to excel in 
 all things, as of employing the beft Work-men, and 
 the like ', he could not neither endure to feek after 
 Worldly conveniences , as in having all things by us 
 and a thoufand other things that are done withou 
 (cruple, becaufe \tis thought there is no harm in it 
 but he did not think fo, and wculd tell w there is no 
 thing more apt to extinguifo the Spirit of Poverty, as 
 this over-much feeking of our Conveniences ; and 
 this Curiofity of having alwajs of the beft, and beft 
 made : and as for Work-men, he wculd often tell us 
 we ficuld feek the pooreft and honefteft Men, and 
 not the chief eft, which is never necejj'ary, and can ne 
 ver be ufeful. He would f onetimes fay, If I had the 
 Heart as poor as the Mind I fyculd be happy, for . 
 am much ferfwaded Poverty is a gnat mans to ad 
 
 vance 
 
Mon/ieur PASCAII. z\ 
 
 vance our Salvation. This love he had for Poverty 
 inclind him to love the Poor fo tenderly, that he ne- 
 ver refused to give Alms, although 'twas cut of hi: 
 neceffity, not being very Rich, and being f treed tc 
 fpend beyond his Revenue by reafon of his Jicknefs. 
 But when one would reprefent t& him when he gave 
 feme great Alms, he would be troubled, and would 
 fay, I have obfervd one thing, that how Poor foever 
 one is, one leaves ftitt fomething behind when they 
 dye, and fo he ftopt the Mouth of thofe that \ fpake 
 to him ; and fometimes he was fo necejfitated, as he 
 took up Money on Inter eft, rather than trouble bis 
 Friends, by giving what he had to the Poor. 
 
 As foon as the Coach bufinefs was fetled, he told 
 me he would demand a thoufand Pound before hand 
 for his fart of the Farmers that were treating for it, 
 if they were agreed with^ they being his Acquain- 
 tance, to fend to the Relief of the Poor at Blois ; but 
 as I told him the bufinefs was not fufficiently fetled for 
 that, and that he mujt ft ay till another year, he pre- 
 fently anfwer y d me, that he fee no great danger in it ; 
 for that if they were lofers he would reftore it to them 
 cut of his own Pocket, and that he did not intend to 
 flay another year, for the necefflty was too urgent to 
 delay doing a good work ; and the contract not being 
 made with thofe Perfons, he could not execute his re- 
 folution, whereby he {hew'd us the truth of what he 
 fo often faid, that he defired not Riches but to fupply 
 the Poor with it, feeing that at the very time God gave 
 him hopes of having feme , he began afcrehand tq 
 distribute it to the Poor, even before he was furs 
 of it. 
 
 Hs Charity to the Poor was ever very great, but 
 
 'twas fo increased towards the latter fart of his. 
 
 Life, that I could not fleafe him more than to dif- 
 
 courfe to him of it. He exhorted me very much for 
 
 C 5 thq 
 
^ ^ The Life of 
 
 t be laft Four years that be lirfd, to employ my feff 
 in helping the Poor, and to incline my Children to do 
 fo too ; and when I told him L*fear*d that might hin- 
 der me from taking care of my Family, he told me 
 this was only want of good will, and as there is fun- 
 dry degrees in this Virtue ', one may fo difcharge it, as 
 that it fljculd be no hindrance to cur Domejtick Af- 
 fairs. He faid it was the general catting of Chrifti* 
 ansj and thafr 'twas not needful to have any particu- 
 lar Mark to know if one was thereunto catted, for 
 that was undoubted, and that 'tis thereby Jeftts 
 Chrift will judg the World ; and when one fliall con- 
 fid tr that the only omijfion of this Vertue is Damnati- 
 on, this thought alone were Sufficient to make us ftri^ 
 cur felves of all, had we ever fo little true Faith. 
 He told us alfo that vifiting the Poor was 'very profi- 
 table, in that feeing continually the Miseries they lye 
 under, and that in the midft of their faknefs they 
 want necejjaries. ; feeing all this, one mujt be very 
 hard hearted not wittingly to deprive our [elves of 
 yeedlefs Conveniences, and fuperfluous .Apparel. 
 
 All thefe Difcoitrfes excited and inclined m fome- 
 times to prepare to find means to "provide in a general 
 way for regulating things, hut he approved not this y 
 and faid, That we were not catted to generals, but 
 to particulars, and that he thought the way heft plea- 
 fing to God, was to Jerve the Poor poorly, that is^ 
 every one according to their Ability, without being 
 fuft up with thofe high Notions, of the bejt, the 
 Jearch whereof he condemned in all things : Not that 
 he blamed the Jetling of fublick Hofpitals ; en th 
 Contrary be approvd it very wett y as he ftew'd plain 
 ly by his laft Will ; but he faid thofe great Enterprifes 
 were refirv^d to certain Perfons. God had appointed far 
 it, but that it was not the general Vocation of every bo- 
 Jji as the di-'yly and particular helping the Poor is. 
 
 ' <~ 
 
Moflfieur P A s c A L L. a $ 
 
 Tbefe are part of the Inftru&ions he gave w, to in- 
 cline w to the practice of this Virtue, which had fo 
 great a place in his Heart ; it is only a pattern, that 
 jhtws us the greatnefs of his Charity. His Purity 
 was nothing lefs ; and he had fo great a love fcr 
 this Virtue, that he kept a continual watch, that it 
 fljould not be touched, neither in himfelfnor others : and 
 it cannot be believed, how exatt he was in this mat' 
 ter : I my felf was even afraid, for he found fault 
 in fomething I faid, the which I thought was very 
 barinlefs , the defeats whereof he afterward repre- 
 fented to me, which I could never have thought of, 
 had it not been for him. If fometimes I chanced to 
 fay, I fee a handfom Woman, he would be di(j>leas > d y 
 and fay , that I (bould never ufe fuch talk before 
 Footmen, or young Folks ; becaufe I did not know 
 what thoughts I might caufe to arife in them : Nei- 
 ther could he fuffer the CareJJes I receivd from my * 
 Children, and he would tell me, Ifoould break them 
 of it, and that it would do them a prejudice, and that 
 one might exprefs kindnefs to them a thoufand o- 
 ther ways. Thefe are the Inftruffiions he gave me 
 in this matter , and this was his vigilance in 
 preserving Purity in him felf and others. 
 
 There fell out an occasion three Months before his 
 Death, which did evidently fhew it, and alfo testifies 
 the greatnefs of his Charity : Returning from Service 
 from St. Sulpitius Church, there came to him a young 
 Girl about fifteen years of age, of goed Features, ask- 
 ing him Alms ; he was concern d to fee fuch a Per- 
 fon expos d to fa evident danger : he asl^d her who 
 jhe was, and what made her go a begging ; and under- 
 ftandingfoe came out of the Country, that her Father 
 was dead, and her Mother fatten feck, and that very 
 day carry* d to the Hofyital, he thought God had di- 
 le&ed her to him in her necejjity \ [b tktt at that in- 
 
 C 4 J?<wf, 
 
14 The Life of 
 
 ftant, be went with her to the Seminary , and com* 
 ntitted her to the care of an honeft Clergy Man, and 
 gave him Mony, and de fired him to fee jhejhould [not 
 want, and that he would procure her to fome Service ^ 
 that jhe might be inftrutted, by reafon of her Youth , 
 and to take care foe might live in fafety ; and the bet- 
 ter to ajfift him herein, to morrow be would fend a wo- 
 man that fljould buy her Cloaths, and all things ne- 
 cejjarytoft her to go ferve fome honejt Miftrefs. Ac- 
 cordingly, next day he fent a Woman, that together 
 with the Prieft, having apparel? d her, flacd her in 
 a good Service. The Clergy- Man asked of the Wo- 
 man, the name of him that did this good work > but 
 jhe anfwered, jhe was bid not tell his name, but that 
 from time to time Jhe would come fee him, to fee the 
 Maid Jhould want for nothing ; and he de fired Jhe 
 would obtain leave of him to know his name, and pro- 
 wifed he would not (peak of it during his life ; but 
 if pleased God he fhould dye before him, he fhould 
 with delight publifl) this Action ; he found it fa 
 charitable, that 'twas pitty it fnould lye in oblivion. 
 By this fole aftion, this Prieft, without knowing my 
 Brother, judged how charitable he was , and alfo 
 what a great lover of purity. He had a great ten- 
 &rnefs for its, but it did not reach to a c oncer ne dm fs y 
 whereof he fiewed a manifefl demonftration in the 
 death of my Sifter, which happened ten Months before 
 bis. When he had notice of it , he [aid only, God 
 grant we may make fo good an end ; and ever after 
 be kept himfelf in an admirable fubmiffion to the 
 Decrees rf Gods "Providence, always thinking of the 
 great Mercies God foewed my Sifter during her life, 
 and of the circumftances that attended her Death ; 
 which made him often fay, blejjtd- are thofe that dye, 
 provided -they dye in the Lcrd. Seeing me in continu- 
 ai fyrrow, for tb& lofs, which was f&fenfibk to me 9 
 
Monfieur P A s c A L L. 
 
 be was troubled, and told me I did not do well, and that 
 I (hould not be fo much troubled for the death of the 
 Righteous ; but that on the contrary Ifljould fraife 
 God, that he had fo rewarded her, for the little Ser- 
 vices jhe had done him. In this manner it was that 
 he Jhewed his indifferency for thofe he moft loved ; 
 for could he have been concern d for any thing, doubt- 
 lefs it would have been for the death of my Sifter ; 
 for there is no queftion, but he lovd her better than 
 any one in the World. But he ft ay 3 d not there, for he not 
 \ only placed no delight in others ; but he would not that 
 others fljould love him. I don't mean thofe criminal 
 tnd grojs Delights., for that all the World fees and 
 condemns, but I fpeak of the moft innocent delight : 
 and in this matter he kept a very ftriff watch over 
 himfelf, to give no caufe for it, but on the contrary 
 to hinder it ; and I not perceiving this, was troubled 
 at the checks he gave me fometimes, and told my Si- 
 fter of it, complaining to her that my Brother did not 
 love me, and that he feem*d unfatisffd, when I ajfift- 
 ed and helpt him the be ft I could in hit great eft weak- 
 nefs ; my Sifter thereupon told me I was miftaken, 
 that Jhe knew the contrary, that he had as much love 
 for me as I could wifh or defire. In this manner it 
 was, my Sifter fatisfyd me , and *twas not long be- 
 fore I fee effects of it ; for as foon as any occafion of- 
 fered, that I had need of my Brothers affiftance, he 
 presently irnbraced it with fo much aff'eftion, that I 
 had no cauje to doubt of the greatnejs of his love to 
 me and mine > fo that I imputed to the pain of his 
 ficknefs, that coldnefs with which he receivd the di- 
 ligence I ufed to divert him, and this riddle was not 
 known to me till the very day he died ; that a Perfon 
 very confiderable, for hts Quality and Virtue, with 
 whom my Brother held a very intimate and pi- 
 Qtu mtercowrfoy told we, that amongft other things, he 
 
 vbfervd 
 
The Life of 
 
 ebfervd tits maxim, that he never defied any boa 
 jhould love him with delight , that ''twas a fatttui 
 whereon wedont [ufficiently enough examine our f elves 
 not being aware of the danger of it ; not confidering, 
 that fuffering and increafing thofe delights, one tool 
 up the heart which belonged to God only ; t bat *t 
 to rob God of the thing which he frifed more then 
 things elfe. We plainly difcernd this principle w& 
 deeply engraven in his heart : for to think of it th 
 oftner, he wrot it on a "piece of Paper, which lay b 
 ** fclf* * n tk*f e terms. It is unjuft one Jhould fet- 
 tle their delight on any thing here below , al- 
 though it be done with pleafure, and wittingly ; / 
 fyould deceive thofe in whom I JhouU create this de- 
 fire, for I am not the bappynefs of any body , and 
 have nothing that might fatisfie them ; am not I rea- 
 dy to dye? and fo the object of their delight jhall 
 foon perish ; as I Jhould be too blame, to make any be- 
 lieve a lye, though it were in my power, and that a- 
 ityfoould do it with pleafure, and would think to ob- 
 lige me in it : So alfo 1 Jhould be too blame, if I jhould 
 make any to love me, and if I Jhould draw people to \ 
 love or delight in me. I ought to teU thofe that are 
 ready to yield to believe a lye, that they Jhoult 
 not do it, whatever benefit Jhould accrue to me by it 
 and alfo that they Jhould place no delight in me, fo\ 
 they ought to fpend their life and their care in feekin 
 God and pleafing him. 
 
 This was the manner that he injtr lifted himfelf, ana 
 that he fo ftricily obferved , that I my felf kne% 
 not of it , but by chance ; by this may partly I 
 discovered the light which God gave him towards tl 
 perfecting of a Chrijtian Conversation. 
 
 He had fo great a Zeal for the Glory of God, tha 
 be could not fuffer it to be offended in any thing what- 
 foever ; ibis made him fo earnejt in the Kings Ser- 
 vice, 
 
Monfieur PASCALL. 
 
 vice, that in the troubles at Paris, he blamed every 
 body, and called the reafon that was given for that 
 Rebellion, nothing elfe but meer pretences, and faiJ y 
 that in a fettled Common-wealth , as Venice is y 
 *twere a great Sin, to think of (et ting up a King, and 
 to Jupprefs the Liberty God had given the People ; 
 but in a State, where Monarchy is fettled, the reflect 
 due to it, cannot be violated without being guilty &f 
 a kind of Sacrilege ; feeing ''tis not only a refent- 
 blance of the Power of God, but a Participation of 
 that Power, to which one cannot refift, without the 
 breach of Gods Command ; and that fo one cannot too 
 much exaggerate this Crime ; befides, that *tis always 
 attended with Civil Wars , which is the greateft 
 Sin one can commit againft his Neighbour : and he 
 cbferv'd this Maxim (o punctually , that in thofe 
 times, he refufed 'very great Offers , to comply with 
 it. He would often fay, he had as great aversion 
 for that Sin, as for the Sin of Murder, or Robbing 
 en the High-way, and that there was nothing more 
 contrary to his Nature , and to which he had lefs 
 temptation. 
 
 Thefe were his Thoughts towards the King, and 
 he was no Friend to thofe, who were of any other 
 mind ; and what foewed that ''twas not out of hu- 
 mour or felf-will, was , that he had an admirable 
 fweetnefs of Temper, for att that offended him in his 
 Perfon ; fo that he never made any difference be- 
 twixt them and others : and he fo fully forgot thofe 
 that regarded himfelf only, that unlefs the particu- 
 lar circumstances of things were repeated, he 'would 
 not remember them. And as this was fometimes 
 wondred at, he faid, don't think it ftrange , 'tis 
 not of Virtue, 'tis by meer forgetfulnefs, I don't at 
 all think of it : Nevertbelefs, 'tis moft certain, it 
 way hardly be few, that the Offence* <hat only re- 
 garded 
 
a 8 The Life of 
 
 gardedhis Perfon, made no great imprejfion on him', 
 feeing he fo eafily forgot them ; for his Memory wa. 
 fo good, that he open f aid, that he never forgot an^ 
 Thing, that he had a mind to remember. He ujed thu 
 mildnefs, in things moft difpleafing to him, to his laft 
 end : For a little before his Death, being offended in 
 a thing that 'was very fenfible to him, by a Perfw 
 he had done great Kindneffes for , and having at 
 that time received a kindneft from this Perfon, ht 
 thank him , 'with fo many Complements and Civi- 
 lities as could be ; yet it could not be through for- 
 getfulnefs, feeing ''twas at the fame time ; but it 
 was Indeed, becaufe he 'would not think of reveng~ 
 ing Injuries done to his own Perfon. 
 
 Thefe particular Inclinations of his , that I have 
 tut Jlightly touched , you will fee hereunder men* 
 tioned , in a Paper writ by his own Hand. 
 
 " / love Poverty, becaufe Jefus Chrijt lov*d it. I 
 f * love Riches , becaufe thereby we have means to 
 c< relieve thofe that are in diftrejs. I am Faithful 
 cc and True to aU the World. I do not do evil to 
 " thofe that injure me, but I wifi them to be in the 
 <e condition I am in , wherein they may receive 
 cc neither good nor evil from any Man. * / endea- 
 cc vour to be always True , Sincere , and Faithful 
 cc to all Men ; and I have a tendtrnefs for tbofe 
 cc God has more nearly related unto me ; and whe- 
 <c ther I am alone or in the fight of Men, in all my 
 " A&ions, I have God ever in my fight, wbojhall 
 "judge me for them, and to whom I confecrate them. 
 <c Thefe are my 'Thoughts , and every day I blefs my 
 cc Redeemer who has $Mt them in my mind ; and 
 " that of a weak, miferable Creature, full of Frail- 
 " ty, Hafte, Pride, and Ambition, has by his Grace, 
 *' made me a Man> free from thofe Evils, to whofe 
 " Grace, I afcrifa it^ there being jq we 3 nothing b.ut Mi- 
 ' c J er y wA Horror^ 
 
Monfieur P A s c A L L. 
 
 Thus it was be employ d himfelf, that having al- 
 ways before his Eyes the way of God it fo conducted 
 him, that he never flrafd from it ; the great light he 
 bad, together with his great Wisdom did not hinder tht 
 fight of that great Meekness which fhined through the 
 whole Courfe of his Life, and that made him exactly 
 to obferve all things that related to Religion. He very 
 much loved the whole Divine Service, efpecially the 
 lit tie hours, they being composed of the 1 1 8. Pialm, 
 wherein he found fo many admirable things, that he was 
 much delighted in repeating them ; when be difcourfed 
 with his friends of the Excellency of this Pfalm, he 
 wo* fo tranfported that he feemd to be above him- 
 felf ; and this Meditation made him fo fenjible of aH 
 thing:, whereby one endeavors to honour God, that be 
 omitted no one thing. When Tickets were fent him 
 Monthly, as the Cuftom is in many places, he repeated 
 them with great refpeff, and every day he would 
 repeat the Sentence ; and the laft Four years of his 
 Life, not being able to do any thing elfe, his chief Di- 
 verjion was to go vifit the Churches where fome 
 Relicks were exposed, or fome other Solemnity ; and 
 to that end he had a fpiritual Almanack which 
 foew^d him where there were particular Devotions ; 
 and all this he perform d with fo great Piety and 
 Simplicity, that the Spectators were fuprizjd at it, 
 which was the occafion of an ExpreJJioft of a Perfon of 
 great Wifdom and Virtue, That the Grace of God ap- 
 pears in great Wits, by doing of little things, and in 
 ordinary Perfons, by doing great things. 
 
 This great Jimplicity appear d when one fpeak to 
 him of God, or of himfelf, fo that the day before his 
 Death, a Church Man very Eminent for Piety, be- 
 ing by his de(ire come to vifit him, having been with 
 him a whole hour, he came away fo fatisfyd, that 
 he faid to me, go, be comforted, if God takes him aw ay 
 
 yw. 
 
The Life of 
 
 you have caufe to be thankful for the Mercy he does \ 
 him ; / ever admired the Graces that (hin'd in your \ 
 Brother, but I never ob(erv*d greater Humility than , 
 Inow fee in him, it is incomparable in one of his 
 farts, I 'Mould with all my heart be in his Co 
 dition. 
 
 The Curate of St. Stephen, that vifitetl him in afi 
 his ficknefs perceived the fame, and would often fay, 
 he is a Child, he is humble, he is meek like a little 
 Child. It iv as by reason of this meeknefs that one 
 wight freely tell him his Faults, and he would with- 
 out oppojition fubmit to the advife was given him. 
 The great fagacity of his Wit fometimes would make 
 him fo impatient, that one could fcarce pleafe him> 
 but when one told him of it, or that ht ferceitfd he 
 had difpleas*d any body in his Pajfion, he would pre- 
 fently repair it by his mild and gentle Behaviour and 
 great Goodnefs, fo that he never loft any bodies good 
 will. I endeavour what I can to draw to an end, 
 otherwife I could inlarge on thc r - particulars ; / have 
 }>ut juft mentioned them, but net aefering to be tedious. 
 Til draw to his laft ficknefs. 
 
 It begun by aftrange averjnefs he had to his Me a 
 two Months before he dyd \ his Phyfician advised h 
 flwuld eat no grofs Meat, and that he fiould purge 
 Whilft he was in this State, he did a remarkable piece 
 of Charity, he took a poor Man and his Wife ana Fa- 
 mily into bis Houfe, and let them have a Chamber ana 
 dwell gratis, he made no other ufe of them but thai 
 he would not be yuite alone in his Houfe : It chanc*a 
 that the old Mans Son fell feck of the Small Pox, my 
 Brother having need of my ajjiftance, feared left 1 
 might (cruple going to his Houfe upon account of the 
 Small Pox, by reafon of my Children ; thu made hint 
 think of removing this feck Perfon, but fearing there 
 might be danger in carrying him out of his Houfe in 
 
Monfieur P A s c A L L. 31 
 
 the Condition he was in, he chofe rather to go away 
 bimfelf, although he was 'very ill ; faying* there* f 
 lefs danger for me in this removing, therefore it muft 
 be I that muft depart the Houfe : Accordingly he left 
 : his Houfe the l<)th. of June to come to my Houfe y 
 and he never returned any more to his own ; for three 
 days after he was taken with a violent Cholick, which 
 permitted him not to take any Reft, but having a great 
 deal of Discretion and Courage, he bore thofe Fains 
 with an admirable Patience ; yet he rofe up every day 
 and took his Medicines himfelf, not fuffermg any bo- 
 dy to afjift him. The 'Physicians that tended him y 
 though they faw his Pains wax great , yet find- 
 ing no alteration in his Pulfe, nor Symftome of 
 Feaver, faid there was no danger, ufing theft very 
 words, there is not fo much as any fhadow of dan* 
 ger ; however, feeing the continuation of his Pains, 
 and that the want of fleep much weakned him ; the 
 Fourth day of his Chollick, and before his incubation^ 
 he fent for the Curate, and made ConfeJJion, This 
 made fuch a ftir amongft his Friends, that fome of 
 them, all in a fright, came to vipt him : the ~Phyfi- 
 dans alfo were fo furprizM, that they could not but 
 fljew it, faying, it was a flgn of fome danger, which 
 they did not expeff. My Brother feeing the Noife oc- 
 cajioned by it, was troubled, and faid to me, I would 
 wittingly have received the Sacrament, but feeing 
 they are fo (tartled at my ConfeJJing, I fear they would 
 be more, therefore I think beft to defer it, and the Cu- 
 rate was alfo of the fame Opinion. Neverthelefs his 
 tain continued, and as the Curate from time to time 
 came to vifit him, he flipt none of thofe occafions of 
 Conf effing himfelf, but he faid nothing not to affright 
 the Company; the ~Phyficians faying there was no 
 danger, and in truth he was a little better, and fome- 
 timei walked in his Chamber ', yet his fains nevet 
 
 ' 
 
The Life of 
 
 quite left him, but fometimes returned, and he grew very 
 lean, at which the Phyficians were not however much 
 difcouragd, but what ever they faid, he faid himfelf 
 he was in danger, and fail'd not to confefs every time 
 the Curate came to vifit him : Alfo about this time he 
 made bis Will, wherein the Poor were not forgot, ant 
 he was troubled in not bequeathing them more, for he 
 told me if Monfieur Perrier had been in Paris, ana 
 tbct be would have confented, he would have given 
 all bis TLftate to the Poor, for he bad nothing elfe in hi* 
 wind and thoughts but the Poor ; and he asked me fome- 
 times, why he never had done any thing for the Poor, 
 though he ever loved them fo much. I told him it 
 was becaufe he never had wealth enough to help them 
 very much ; he anfivefd me, feeing I had not wealth 
 to beftow upon them, I ought to have beftow'd my 
 Time and Labour on them ; it & wherein I have failed, 
 and if the Phyficians fay true, and that God is pleas* & 
 to recover me of this ficknefs, I am refolv'd to have 
 no other Employment nor Bujinefs all the reft of m) 
 Life btx to Jlsrve the Poor : thcfe are the thoughts God 
 took, htm away in. 
 
 To this great Charity during his ficknefs, he joyne^ 
 an admirable Patience, whereby he much comforted al 
 thofe that attended him ; and he faid to thofe as feemet 
 to be concern d to fee him in that weak Condition 
 that as for his fart, he was nothing troubled at it 
 find that he was even afraid of recovering ; and be 
 ing asked the Reafon, he faid, *twas becaufe he knew 
 the dangers of health, and the benefits of ficknefs ; b( 
 faid alfo in the height of his Pains, when we wen 
 grieved at it, be not grieved for me, Sickness is tht 
 Natural State of Chriftans, becaufe thereby one is a\ 
 they ought always to be, fuffering of Pain, and deprives 
 cf all Good Things, and of all the Pleasures of the Sen 
 Jes,freefrcm thofe Pajjions that trouble us all cur Life 
 
 without 
 
Monfieur P A s c A i L. 
 
 without Ambition, Covetoufnefs, and in a continual 
 expectation of Death. Is it not fo Christians fliould 
 live ? and is it not a great Happinefs to be found in 
 the Condition one ought to be in, and to have nothing 
 elfe to do but to fubmit ones felf humbly and quietly 
 to the Will of God ? Therefore I defire nothing elje 
 of God, but that he would enable me to do fo : And 
 in this manner it was he bore all his ficknefs. 
 
 He. very much defired to receive the Communion, 
 but his Thyficians would not arree to it, faying, He 
 could ' not take it fafting, unlefs *twere in the night , 
 which he thought not fit to do without neceffity , and 
 to receive it as a Viaticum there ought to be danger of 
 Death, which not appearing in him, they -could not 
 advife him to it. This refufal troubled him, but he 
 was forcd to fubmit ; in the mean time his Cholick 
 continued, he was order d to drink Waters, which in- 
 deed gave him fome eafe, but the 6th. day of his 
 drinking them, which was the l^th. of Auguft, he 
 complain d of a great Giddinefs and Head-ach ; and 
 though the T?hyfician- did not think thai; jtrange, 
 and that they aj]ur*d him *twas but the Vapors of 
 the Waters, he neglefted not his Confeffion, and 
 earnestly defer* d that he 'might receive the Sacrament , 
 and that in Gods name, they would find fome expe- 
 dient for the inconveniences they hitherto urged ; and 
 he prejjed it fo much, that one there prefent taxed 
 him of being too hafty, and that he foould fubmit to 
 the Judgment of his Friend s^ that he was feme thing 
 better, and almoft free of hts Cholick, and that ha- 
 ving only fome Vapours of the Waters, it was not 
 needful the Sacrament flwuld be brought him ; that 
 *twas better to defer a while, and receive the Commu- 
 nion at Church ; he reptyd they did net feel hts 
 Tain, and they 'Mould be aU deceived ; my Head-act) 
 has fomtthing extraordinary in it ; however, feeing 
 D 7a 
 
34 The Life of 
 
 fo many opfofed his defire, he was filent ; but faid, 
 feeing they 'would not grant him that favour, he de- 
 fer* d to fapply it by fome good Work ; and feeing 
 he could not communicate in the Head, he defied to 
 do it in the Members, and to that end defied to have 
 brought to him into the Houfe fome Poor fick lody y 
 to whom the fame Services might be rendered, as 
 were to him f elf, that care (hould be taken, and no 
 difference made betwixt them, that he might have 
 the comfort to know that there 's a Poor body as well 
 lookt to as he himftlf, being troubled to fee that he 
 enjoyed fo many things ; for when he confiderd that at 
 the fame time he enjoy d fuch abundance^ there were 
 many poor Folks faker than he, that wanted neceJJ'a- 
 rses, it w<as fuch a trouble to him as he could not 
 fuffer ; therefore I defire you would ffeak to the Cu- 
 rate about this bufinejs, to get fome Poor Body as foon 
 as may be. 
 
 1 prefently fent away to the Curate, who return d 
 Anfwer that there was none yet in a Condition fit to 
 be removd, but that as foon as my Brother was a 
 little recover d, he would give him fome occafion of 
 Exercifing his Charity, in taking the charge of feme 
 poor old Man, to keep him as long as he liv*d ; for 
 the Curate then made no yueftton of his Reco- 
 very. 
 
 Finding that he could not have a Poor Body in 
 his Houje with him, he beggd of me the favour, 
 that I would let him be carry* d to the incurables > for 
 he had a great defire to die amongfl the Poor : I tcld 
 him the Phiyfcians did net think convenient he 
 fixxld be remcvd in the Condition be was in ; 
 whereat ke was much troubled. He made me 
 prbmife h.m if he had any eafe, that I Jbculd oblige 
 herein. 
 
Mon/ieur PASCAII. 
 
 In the mean while the great Pain of his Head in- 
 creating, he bore it as he did all his ether ficknefs 
 without any complaining, and once in the height cf his 
 Tain, the "]th. of Auguft, he defied he might have 
 a Consultation cf T*hyfician$, but prefcntly he be- 
 thought himfelf, and told me he fear d there might be 
 too much of inquifitivencfs in fo doing : neverthJefs 
 I got it done, and the Fhyficiays crder'd he JJic"ld 
 drink Whey, telling him always, they dul not ap- 
 prehend any danger, and that 'twas nothing but a> 
 Megrim with the Vapor cf the Waters ; however , 
 notwithstanding what they faid, he never believ d 
 them, and dtjired me that he might have Jome 
 Church- Man to pafs the 'Night with him ; and I 
 found him fo 111, that I privately gave order Candles 
 and all things Jhoultl be laid in readinefs, that he 
 Jhould receive the Sacrament next Morning. 
 
 This preparation was not in vain, but were made 
 ufe of Jooner than we expeEied, for abcut Midnight 
 he had Juch a violent Ccnvul/icn Fit, that when it 
 was over we thought ue was dead, and with all our 
 other Sorrows we had this, that we feard te was 
 departed without receiving the Sacrament, havmg 
 fo many times and fo earneflly defir'd it ; but God 
 being pleafd to fatisfe fo holy and juft a De/ire^ 
 did as *twere rniracuhufly fujpend this Ccnvuljion 9 
 and recovered him to hts perfect Senfes- as wttt as in 
 time of health ; fo that Mr. Curate entring into his 
 Chamber with the Sacrament, cryd cut to him, fee 
 hear what you have fo much defird. Thefe words 
 fully awakened him, and as the Curate drew near to 
 give him the Sacramtnt, he raised himfelf, and 
 fate up to receive it with the greateft refpect ; th$ 
 Curate, according to the ufual manner, asking him 
 fever al Queflions on the chief Myfteries of Fa~ith, he 
 Gnfatrtd difUnttlyt Tes> Sir, I believe fo with all my 
 P 2 hart i 
 
3 6 The Life of, &c. 
 
 heart ; after which he receivd the Holy Viaticum 
 and extream Unction, with fo much humility and 
 tenJernefs, that he jhed many 'Tears \ he anfwered to 
 evety thing, thanked the Curate, and when he blejjed 
 him with the holy Chalice, he faid, Let God never 
 forjake me, which were his la ft words : For having 
 made feme Jhort Prayer, his Convulfions return d, and 
 m^^ left him till be was defrivd of his Senfes, and 
 fc continued till his Death^ which was 24. Hours 
 after t the ijtb.of Auguft 1661. at One a Clock in 
 the Mir n i r * Aged 59. Ttars Two Months. 
 
 Nobiliffirni 
 
It 
 
 Nobiliffimi Scutari* Blafii Pafcalis 
 Tumulus. 
 
 D, O. M. 
 
 Blafius Pafcalis Scutarius Nobilis 
 Hie jacet. 
 
 Pietas fi non moritur sternum vivet. 
 
 Vir Conjugii NefcUis, 
 
 Religione San&us, Virtute Clarus, 
 
 Doftrina Celebris. 
 
 Ingenio Acutus, 
 
 Sanguine & Animo pafiter Illuftris, 
 
 Do6tus non Dodor, 
 
 Aequitatis Amator, 
 
 Veritatis Defenlbr, 
 
 Virginum Ultor, 
 
 Chriftianse Moralis Corruptortim accerimus 
 
 Hoftis. 
 
 Hunc Rhetores amant Facundum, 
 Hunc Scriptores norunt Elegantem, 
 Hunc Mathematici ftupent Profundum, 
 Hunc Philofophi quserunt Sapientem, 
 Hunc Dodores laudant Theologum, 
 Hunc Pii venerantur Aufterum, 
 Hunc Omnes mirantur, omnibus i 
 Omnibus licit notum. 
 
 t) j Quid 
 
Quidplura, viator? quem perdidimus ? 
 PASCALEM 
 
 IS. LUDOU. erat MONTALTIUS 
 Heu. 1 
 
 Satis dixi, urgent Lacrymae. 
 Sileo. 
 
 Et qui bcne precaberis, bene tibi 
 eveniat & vivo & mortuo. 
 
 Vixjt An. ;9< M. 2. Obiit an. 
 rep. Sal. 1661. 14. K,al. Sept. 
 
 Pofuit A. P. D. C. Moerens, 
 Aurelian. Canonifta. 
 
 "Cecidit Pafcalis. 
 
 Heu ! Heu ! qualis Ludus ? 
 
 is bury* d at Paris in St. Stephen'/ 
 ,of the Mount, being the Parijh wherein he livd^ 
 behind the great -Altar , on the right Hand, near the 
 Corner of the Pillar of the fame Chapel : The Epi- 
 taph is on the Ground, but obliterated. 
 
 | 
 
 Monfieur 
 
Monfieur P ASC ALL'S 
 Thoughts and Refledions 
 
 Upon Matters of 
 
 RELIGION, 
 
 And alfo upon feveraJ other Subje&s. 
 * 1 
 
 Againft Atbeifa. 
 
 LET thofe that difpute againft Religion, 
 at leaft firft learn what Religion is be- 
 fore they itrive againft it. If Religi-* 
 on did boaft to have a clear fight of 
 God, and to behold him openly without a Veil, 
 then there might be fome colour of difptiting a- 
 gainit it, by laying, there is nothing to be feen in 
 the World that (hews it with any great evidence. 
 But feeing that it declares on the Contrary, that 
 Men are in ignorance and eftranged from God ; 
 that God has hid himfelf from their knowledge 
 and 'tis the Name he gives himlelf in the Scri- 
 D 4 pcurcs, 
 
40 Mr. Pafcall's Cfjougtjts an& Eeaectwttjss 
 
 ptures, Ite^ abfconditm ; and to conclude, that it 
 equally endeavours to teach theie two things ; 
 ' that God has in the Church given fenfible marks 
 to make himfelf be known to thofe which fin- 
 cerely leek him, and neverthelefs has fb covered 
 them, that they (hall not be knowh but only 
 to thofe that feek . him with all their heart ; 
 what advantage then can they exped, whilft 
 continuing in a State of indifferency wherein 
 they profefs to feek the Truth, they complain 
 that nothing dilcovers it to them, feeing this 
 obfcurity they are in, and which they impute to 
 the Church, doth fully prove one of the main 
 Arguments ftie holds, without prejudicing the 
 other, and far from deftroying, does confirm her 
 Doftrine. 
 
 To fay any thing to purpofe againft it, they 
 fhould declare that they have ufed their utmoft 
 endeavours in trying all ways, and even thofe 
 things the Church offers, as means of inltrudi- 
 on, but yet can find ho fatisfa&ion ; would 
 they fpeak in this manner, they would indeed 
 difpute againft one 6f thefe pretenfions ; but I 
 hope to make appear that no reafonable Perfbn 
 can fay fo, and I dare avouch, that none ever 
 did. It may eafily be judged how thofe Per- 
 fbns a6t that are of this mind : They think they 
 have done enough for their information, when 
 they have fpent a few hours in reading the Scri- 
 ptures, or that they have asked fbme queftions of 
 a Clergy Man concerning the true Religion; 
 which being done> they boaft that they have 
 conlulted Men and Books, without any fuccels. 
 But truly I cannot forbear faying what I have 
 often faid, that this negligence is infupportable : 
 It is not the flight intereft of fome Stranger that 
 
 is 
 
upon spatterg of Eeltgiom 4* 
 
 is here in queftion, it is our felves, and our All 
 
 that is here concern'd. * I* 
 
 The Immortality of the Soul is a thing that fb 
 much regards, and fb deeply concerns us, that 
 we might have quite loft our Feeling not to be 
 profoundly affeded about it : All our Thoughts 
 and Actions fhould be fb varioufly direded, 
 according to the Eternal rewards that,are to be, 
 or not to be hoped for ; that 'tis impoffible to ftir 
 a right ftep without directing it by this Compafs, 
 which muft be our hit Object. 
 
 Therefore our chiefeft intereft and duty is, to 
 inform our felves on this Subject, whereupon de- 
 pends our chiefeft fafety ; and amongft fuch as 
 are not fatisfy'd, I make a great difference ; of 
 thofe that ufe their beft endeavour to be intru- 
 ded, and thofe that live carelefly and without 
 thinking or troubling themfelves about it. 
 
 I cannot but much pity thofe that fmcerely 
 groan under this doubt, that look upon it as the 
 greateft evil, and that make it their greateft ftudy 
 and bufinefs to ufe all means poflible to get out 
 of it. But for fuch as fpend their time without 
 ever thinking of their latter end, and that be- 
 caufe they have not in themfelves knowledg fuf- 
 ficient to convince them, negled to feek any far- 
 ther, and to examine if this Opinion be of thofe 
 which Men receive by meer credulity, or of 
 thofe, which though obfcure, yet have a good and 
 fblid Foundation ; thefe I confider quite different. 
 This negligence in a bufinefs that concerns them- 
 felves, their Eternity, their All, affeds me more 
 with indignation, than companion ; it aftonifhes 
 and affrights me, it is monftrous to me. I do 
 not fay this through the pious Zeal of a fpiritual 
 Devotion; on the contrary, I pretend that Self- 
 Love, 
 
42 Mr. Pafcalj's C&ouff&fcs attti Refietfon* 
 
 j Love, human Intereft, the pureft light of Rea- 
 fbn, fhould infpire us with thefe Thoughts ; to 
 know this, we need only lee what Perfbns of 
 the meanelt Capacities underltand. It needs no 
 depth of knowledg, to understand, that in this 
 Life, no true (olid fatisfa&ion is to be had, that 
 our Pleafures are but Vanity, that our Miferies 
 are Infinite, and that Death which threatens us 
 every moment, will in a few years, it may be 
 in a few days, put us into an Eternal State of 
 Happinels or Milery,or of Annihilation ; betwixt 
 us, Heaven, Hell, or Annihilation there is nothing 
 but Life, which is the brhleft thing in the World ; 
 Heaven not being for thole which doubt the Im- 
 mortality of their Soul ; flich can only expeft 
 Hell, or to be reduc'd to nought. 
 
 There is nothing truer than this, nor nothing 
 more terrible ; let us carry it never fo itout, this 
 is the end that attends the braveft life in the 
 World. 
 
 It is in vain to go about to divert their 
 thoughts from this Eternity that waits for them, 
 as if they could deftroy it in banifhing it from 
 their minds : t fubllfts in fpight of them, it 
 comes on, and Death that lets it in, will infallib- 
 ly in a fhort time reduce them to a neceffity of 
 being Eternally annihilated, or miierable. 
 
 See here a doubt of terrible Conlequence, and 
 it is certainly a very great Evil to be in this 
 Doubt, and it is an indifpenfible Duty to try if 
 one be in it : He that doubts and leeketh no Re- 
 medy, is both unjuft and milerable ; but if in 
 this State, he is quiet and fatisfy'd, let him boaft 
 of it ; and to conclude,let him glory in it,and let 
 ic be of fuch a State that he makes his Joy and De- 
 light ; I have not Words to defcribe fo extrava- 
 gant a Creature. HOW 
 
 
tipott SJ9attet$ of Eeltgiam 43 
 
 How can it be poffible to entertain fiich " , T 
 thoughts ? What Comfort can there be in exped- 
 
 . I . 1_ _ .. .11 _/l 1i K" r. _ _ O \T71_ . .../X ^^" 
 
 ing nothing but endlefs Miferies ? What caufe of 
 Joy can there be to lee ones felf involv'd in utter 
 Darknefs ? What Comfort can there be never to 
 expecft any deliverance ? Repofe in this igno- 
 rance is a thing fo Monftrous, that the ftupidity 
 and extravagance of it, muft be (hew'd to thole 
 that pafs their time in it, in (hewing what is 
 tranftded in themfelves, to awaken them by the 
 fight of their own Folly. For lee here how 
 thole Men reafbn, which choofe to live in this 
 ignorance of themfelves, and without feeking 
 for inftrudion. 
 
 I know not who lent me into the World, nor 
 what the World is, nor what I am my (elf; I am 
 very ignorant of all things ; I know not what 
 my Body is, what my Senfe, nor what my Soul 
 is ; and this very part of my lelf that thinks 
 what I (ay, and that refleds upon it, and upon 
 it (elf, knows not it (elf any better than all the 
 reft. I behold the vaft diltances of the Univerfe 
 that contains me, and find my felf confin'd to a 
 Corner of this vaft Body, not knowing where- 
 fore I am placed rather in this place than ano- 
 ther ; nor why the little time alotted me to live, 
 is affign'd me at this Point rather than any other, 
 of that Eternity that has gone before, or (hall 
 follow after me. I fee nothing but Infinities on 
 all fides that fwallow me up like an Atom, and 
 like a Shadow that remains but a Moment and 
 paflech away : All that I know is, that I (hall 
 (horclydie; but what I know moft of all is, that 
 I do not know Death it felf, which I cannot 
 avoid. 
 
~. & ,, v ., , * *^ *. ^v~.l^ v ~. 
 
 ther into the hands of an Angry God, or into 
 nothing, not knowing which of thefe two Con- 
 ditions I (hall Eternally be reduc'd unto. 
 
 This is my State full of Mtlery, Weaknefs, 
 and Obfctirity ; from all which, (hall I conclude, 
 that i ought to pafs all the days of my Lite with- 
 out thinking of what (hall befal me, and that I 
 need only follow my Inclinations, without look- 
 ing back or troubling my felf, in doing what 
 may be to fall into Eternal Milery ? in cafe 
 what is laid be true , probably I may find fome 
 information of my doubts, but I'll not trouble 
 my lelf, nor take a ftep to feek it ; and defpifing 
 thoie that give themfelves this trouble, 111 go 
 on without fear to try fb great an Experiment, 
 and flide along to Death, in the incertainty of 
 the Eternity of my future Condition. 
 
 Undoubtedly it is an honour to Religion, 
 to have fuch unrealbnable Men for its 
 Enemies, and their oppofition is io inconfider 
 able, that it (erves on the contrary? but to eftab 
 lifh the chief Truths which it teacheth us ; fo; 
 the Chriftian Faith tendeth principally to teacl 
 theie two things, the Corruption of Nature, an 
 Redemption by Jefus Ghrilt ; now if they hel^ 
 not to (hew the truth of Redemption by the San 
 dity of their Lifes, they do nevertheleis admi- 
 rably (hew the Corruption of Nature, by fiich 
 unreafonable Opinions. 
 
 Nothing imports a Man fo much as to know 
 his own State ; nothing is of greater concern- 
 ment to him than Eternity, fo that to fee Men 
 unconcern'd at the lois of their being, and in the 
 
 danger ' 
 
upon Scatters of Ecltgion, 45 
 
 danger of an Eternity of Milery, this is uiinatu- 
 
 ral ; they are quite otherwife in regard of all ? **' 
 things elle ; they fear things of the leaft Mo- 
 ment ; they forelee them, they are lenfible of 
 them, and the fame Man that pafles away Days 
 and Nights in vexation and grief for the lols of 
 an Office, or for fome fuppoled lofs of Ho- 
 nour, is the fame that knows he (hall lole all by 
 Peath, and yet neverthelels lives unconcern'd 
 without fear or any trouble. This ftrange inlen- 
 fiblenels for things of the higheft concern, in a 
 heart Ib lenfible of the leaft Trifles, is moft Mon- 
 ftrous, it is an Incomprehenfible Riddle, and Su- 
 pernatural Stupidity. 
 
 A Man in a dark Dungeon, expe&ing every 
 moment when Sentence of Death fhall pals up- 
 on him, having but one hours time to know if it 
 be paft, and allb to try to have it revoked, 
 would at contrary to Natural Senle to pals that 
 hour away, not in informing himfelf if Sentence 
 be patt againft him or not, but in Sports and 
 Paftimes. This is the very State wherein thole 
 Perlbns are ; only with this difference, that the 
 dangers they are liable to, are far more terrible 
 than the bare lols of ]Jfe and tranfient punifh- 
 ment this Prifoner might apprehend ; neverthe- 
 leis they run without fear, upon the Precipice, 
 having willingly blinded their Eyes, that they 
 fliould not fee their danger, and Icoff at thole 
 which warn them of it. 
 
 So that not only the Zeal of thole that leek 
 God, doth evidently prove the truth of Religi- 
 on, but allb the blindnels of thole which feek 
 him not, and that live in this horrible negli- 
 gence; there muft needs be a ftrange dilbrder 
 in the Nature of Man to live in this ftate, much 
 
 more 
 
. Pafcaii's f)ou$)t# anfc Keflecttons 
 
 . more to boaft of it : For could they be fully 
 \ *- ailiir'd that there was nothing to be fear'd after 
 Death, but to be reduc'd to nothing, were not 
 this a matter of fadnefs and defpair, rather than 
 of boafting ? is it not therefore a very great fol- 
 ly, having no certainty to boaft of, being in this 
 doubt ? 
 
 Neverthelefs it is evident Man is fb depraved, 
 that there is in his heart a kind of delight in this 
 Condition. This fenfelefs reft, betwixt the fear 
 of Hell and annihilation, isfb pleafing, that not 
 only thofe which are truly in this unhappy State, 
 boaft of it, but alfb thole which are not in it, 
 think it brave to feem to be in it : For we fee 
 by experience that moft of thofe which pretend 
 to this State, are of this latter fort, that they are 
 Perfons which difguife themfelves, and are not 
 fuch as they feem to be ; they are fuch as have 
 heard that the gentile way of Living, confifts in 
 appearing ftout ; it is what they call cafting off 
 the yoke, and muft do it only in imitation of 
 others. 
 
 But if they have ever fb little common fenfe 
 it is no difficult matter to let them fee how 
 much they are miftaken in feeking to get any 
 credit by this way ; I fay it is not the way to ac- 
 quire credic amongft Perfons that have a right 
 Opinion of things, and that know that the only 
 way to fuccecd therein, is to appear honeft, 
 faithful, juc" ious, and capable of being fervice* 
 able to friends; for Men Naturally love thofe 
 things which are ufeful to them ; now what 
 benefit can it be to hear a Man fay he has 
 thrown off the yoke, that there is no God that 
 regards his A&ions, that he is abfolute Mafter 
 of himfelf, and does not expeft to be accountable 
 
upon $>atterartf Eeltgton. 47 
 
 to any one elfe ? Doth he thereby think Men *"~: 
 fhould put the more confidence in him, and ex- * *" 
 pet to receive Comfort, Council, or Help from 
 him, in any bufinels that may befal us ? Doth 
 he think it can be any Comfort to us to fay, 
 that he thinks the Soul is but a little Wind, or 
 Air, and to fpeak thus with confidence, and a 
 feeming fatistedion ? Is this a matter of fport ? is it 
 not rather a thing to be mentioned with fadnels, 
 as the fadett thing in the World f 
 
 Would they Icrioufly confider it, they would 
 find this is ft ill a Cotirle, fo contrary to Reafbn, 
 fo oppofite to honefty, and Ib very far diftant 
 from that Gentility they pretend to, that no- 
 thing in the World does more gain them the ha- 
 tred and difpleafure of Men, and makes them 
 be looked on as Perlbns void of Wifdom or Judg- 
 ment ; and, in effect, defire fuch to give an ac- 
 count of their Opinions, and the Realons where- 
 fore they call Religion in queftion, they expisfs 
 themfelves fo weakly and Irivolotitly, that they 
 do but the more confirm others in the contrary 
 belief : what a Perfon laid to fuch, is very pat 
 to the purpofe : If, lays he, you continue to diP 
 courle after this manner, truly you will convert 
 me And he was in the right, for who would 
 not be afraid to continue in thole Opinions, 
 where he is accompany'd with fuch wicked 
 Perlbns ? 
 
 So that thole which only counterfeit thefe Opi- 
 nions, are very unhappy in containing their 
 Temper to imitate the moft impertinent Per- 
 fbns in the World. If they be really troubled 
 for not having more knowledg, then let them 
 pot diffemble, it will be no flume to own it; 
 there ia no (hame, but in being (hamelcfs. No- 
 thing 
 
48 Mr. Pafcall's CfjottgfitS attH Eeflectfottg 
 
 T thing does more difcovef a greater weaknels of 
 y- A- Mind, than not to know a Man's Mifery, with- 
 out God ; nothing more demonftrates a mean- 
 nels of Spirit, than not earneftly to defire tho 
 enjoyment of Eternal Promiles ; nothing is 
 more ftupid than to appear obftinate againft 
 God:Leave then thele extravagancies to thole that 
 are fo wretched as to be capable of them ; if they 
 * will not be good Chriftians, let them forbear be- 
 
 ing profligate, and atlaft own there are but two 
 forts of Men which may be called reafonable, 
 either thofe who ferve God with all their Heart, 
 becaufe they know him; or thole which feek after 
 him with all their heart, becaufe they do not yet 
 know him. 
 
 It is then for fuch Peribns as leek fincerely af- 
 ter God, and that conteffing their Milery, truly 
 defire to be freed from it, that it is juft to con- 
 tribute what help may be to afift and direct them 
 to the light they leek for : But as for thole who 
 live without knowing or leekingGod, they judgq 
 themlelves Ib unworthy of their own cafe, that 
 they are not worthy others Ihould be concerned 
 for them ; and one ought to have all the Charity 
 of the Religion they delpile, not to flight them j 
 ib far, as to abandon them to their Folly. But 
 becaufe this Religion obliges us to have a tender- 
 nels for them during Life, as being capable of | 
 enjoying the Grace which may enlighten them,! 
 and to believe they may in time be replenifh'd j 
 with a greater Mealure of Faith than we are, 
 and that we alfo may fall into the ignorance 
 wherein they be, we muft do for them as we 
 wculd defire others fliould do for us, were we 
 in their Condition, and Itir them up to have pity 
 on themlelves > and at leaft endeavour to attain 
 
49 
 
 Ibme degree of light : Let them afford fbme 
 of the Hours they wafte elfewhere, in reading ** 
 this Work, happily they may find Ibme profit by 
 it, at leaft they can be no great lofers : But as 
 for fiich as (hall read it with true fmcerity, and 
 a defire of knowing the Truth, I doubt not but 
 they will find fatisfa&ion, and that they will be 
 .fully convinced of the Proofs of fb Holy a Reli- 
 gion as is contained in it. 
 
 5f. II. 
 
 Marks of the True Religion. 
 
 i. *1pHe s;gn O f tru e Religion is to oblige Men 
 X t6 love God. This is very juft, neverthe- 
 lels no other Religion but ours commands this. 
 It ought alib to know the frailty ol Man, and 
 the weaknels he is in, of acquiring Virtue by his 
 own ftrength ; it fli&uld prescribe the Rem^dies 3 
 Whereof Prayer is the chief. Our Religion doth 
 all this, no other Religion never fought of God, to 
 love and follow him. 
 
 ^. * To4ivanifeft a Religion to be true, it muft 
 fully underftand bur Nature ; for the true Nature 
 of Man, his real Happinefs, true Virtue, and 
 true Religion, are things whole knowledg are in- 
 leparable. It ought to have a right underttanding 
 of the Happinelsand Mifery of Man^nd theRea- 
 Ibn of one and the other : What other befides the 
 Chriftian Religion .hath known all thefe things. 
 
 ;. * Other Religions, as that of Pagans, is 
 more Popular, for they confift all in outward 
 (hew, but they are not approved by Wile Men : 
 a Religion more Spiritual would be more fuitable 
 to Prudent Perfbns, but then it would not be o 
 fit for the common People. The ChrifHar ?.e- 
 
 E ligioa 
 
56 Mr. Pafcalt's CfjiJttgljtS atttJ EtflettfOttfr 
 
 T ' iigion alone is proportion'd to all, regarding both 
 > * M- the exterior and interior. It raifes the People to 
 Contemplate inwardly, and abafeth the Proud 
 in the exteriour, and is not perfect without the 
 one and the other ; For the People niuft under- 
 ftand the Spirit of the Letter, that the Learned 
 ftotild fubmit their Spirit to the Letter, in per- 
 forming the exterior Part. 
 
 4. * We deferve to be hated ,Reafbn convinces i 
 of this Truth. Now no other Religion but the 
 Chriftian Religion, doth teach to hate them- 
 lelves, no other Religion than fhould be allowel 
 by thofe that know their own unworthinefs. 
 
 5. * No other Religion whatibever befides the 
 Chriftian Religion, has uaderftood that Man is 
 the moft Excellent, and allb the moft Miierabk 
 Creature : tome that have underftood the realit) 
 of his Excellence, have efteemed as low anc] 
 mean, the Opinions Men have naturally of 
 themfelves ; and others that have known how 
 true this Milery of Man is, have as much on the 
 other hand, defpis'd thole Opinions of Grar 
 deur which are fb natural to Man. 
 
 6. * No Religion but ours has taught that Mai 
 is born in Sin ; no Seel of Philosophers has 
 taught it ; none therefore faid true. 
 
 7. * God being invisible, any Religion tha 
 teacheth not that God is invifible, is not true, 
 and that Religion that gives not the Realbn of 
 it, is not edifying ; ours doth all this. 
 
 8. * That Religion that confifts in believing the 
 fall of Man from a State of Glory and Commu- 
 nion with God, into a State of Sorrow, of Pe- 
 nitence, and Abfence from God ; but that in 
 
 ^End, he fhould be re'ftor'd by a Mcflias tc 
 come, has always been in the World ; All things 
 
 are 
 
upon C59atter0 of Eeligtom 5 1 
 
 are paffed away, and that abides, for whom are 
 
 all things ; for God defigning to make himlelf a ^ *" 
 Holy People, that he would leparate from all 
 Nations, that he would lave from their Ene- 
 mies, that he would gather into a place of Reft, 
 promis'd to do it, and to come into the World 
 to that effed; and foretold by his Prophets 
 the time and manner of his coming : and in die 
 meantime to confirm the hope of his Ele<9: in 
 all Ages, he gave them Types and Figures, and 
 never left them without great affhrances of his 
 power and good will for their Salvation : for at 
 the Creation of the World, Adam was the wit- 
 nels and depofitory of the Promile of the Savi- 
 our that was to be born of the Seed of the Wo- 
 man. And though Men were yet fo near the 
 Infancy of the World, that they could not for- 
 get their Creation and their Fall, and the Pro- 
 mile God made of lending a Redeemer ; never- 
 thelels in thole firft Ages of the World, liiffering 
 themlelves to be carry'd away by all forts of 
 dilbrders, yet there were fome Holy Men, as 
 Enoch, Lamecb, and others, that patiently wait- 
 ed for the Meffias promised from the Foundation 
 of the World. Afterwards God lent Noah that 
 fee the wickednels of Men in the higheft pitch, 
 and drowning all the reft of the World, laved 
 him by a Miracle ; which fufficiently fliewed 
 the Power he had to live the World, and his 
 Good-will in doing it ; and in caufing that to be 
 born of a Woman that he had promiled. This 
 Miracle was lufficient to confirm the Faith of 
 Men ; and the Memory of it being ftill frelh in 
 their Minds, God renewed his Promile to Abra- 
 ham, who was incompafled with Idolaters, and 
 fully ialtru&sd him in the Myftery of the MeflL s > 
 E a which 
 
52 Mr. Pafeaifs d)oug!)0 auti EeflectiottjS 
 
 which was for to come. In the Days of Ifaac and 
 Jacob, Iniqi i:y had Ipread it Ielf over the Face of 
 the Earth, but thele Holy Men lived by 
 Faith ; and Jacob at his Death, bleffing his Chil- 
 dren, cryed out with a Holy Extafie, that inter- 
 rupted his Difcourfe, O my God I have waited for 
 tby Salvation^ Salutare tutim expettabo Domine. 
 
 The Egyptians were corrupted with Idolatry 
 and Witchcraft, the People of God were alfo 
 corrupted by their Examples ; nevertheleis Mdfet 
 and others lee him, that the greateft part per- 
 ceived not, and ador'd him, looking to thole 
 Eternal Recompenies that he prepared for 
 them. 
 
 The Gneks and Romans afterwards adored folle 
 Divinities; Poets invented Ieveral Religions; 
 Philolbphers were divided into a Thouiand diffe- 
 rent Se&s ; in the mean while there was in 
 JuJca, Se!e# Men that foretold the coming of 
 the Meffia?, -.vhich was known only to them. 
 
 He appeared at laft in the fulnefs of time, 
 fince which, though there has enfu'd fo many j 
 Schifms and Herefies, luch overturning of States 
 and Kingdoms and great changes, this Church 
 that Adores him that was ever ador'd, doth fub- 
 fift without interruption : And that which is ad- 
 mirable, incomparable, and wholly Divine, is, 
 that this Religion which has always been oppos'd, 
 doth ftill fubfift : It hath many a time been al- 
 moft quite extinguilhed, and yet God has al- 
 ways been pleas'd to raile and recover it by the 
 Wonders of his Goodnels and Power ; and 
 what is alfo very oblervable, is, that it has never 
 fubmitted to yield or bow to the Will or Power 
 of Tyrants. 
 
 9, * Kingdoms 
 
upon ^fattens of Eelffffon; # 
 
 9. * Kingdoms would fall to decay if the Laws 
 
 did not give way to neceflity : But Religion ne- li- 
 ver us'd this qourfe, nor fubmitted to this Rule ; 
 
 yet liich accomodations mult be, or do Mira- 
 cles. It is not ftrange to efcape danger by com- 
 plyance, yet this cannot properly be call'd pre- 
 fervation, in the end they vanifh quite x away, 
 there is none that have fubfifted 1 500. years : 
 But that this Religion fhould alvvay fubfift and 
 continue unalterable, is altogether Divine. 
 
 10. *It would Ihew too much of obfcurity, 
 (hould not Truth have Ibine vifible Marks : Ic 
 is a very admirable one, that it hath been al- 
 ways preferv'd in a Church and vifible Affemb* 
 ly of Believers. It would give too great a 
 Luftre, were all the Church of one Mind and 
 Opinion ; but to know the right, you need on- 
 ly feek that which has been always believed, 
 for 'tis moll certain^ the Truth, has been al- 
 ways believed, and that no falle Terror has been 
 always believed. 
 
 11. *The Meflias has been always believed; 
 Adam's Tradition was frefti in Noah, and Mofis ; 
 the Prophets foretold it, and in fortelling ochec 
 things, the fuccefs whereof being from time to 
 time acconiplifh'd in the fight of Men, proved 
 the truth of their Miffion, and by confe- 
 quence the truth of their Prophefies, touching 
 the Meflias. They all confefled the Law they 
 had was but till the Meflias fhould appear, that 
 till then it fliould continue ; but that of the 
 Meflias fhould dure Eternally, that fo their 
 Law, or that of the Meflias, whereof it was a 
 Promife, fhould always abide in the Earth : In 
 effed, it hath ever fubfifted, and Jefus Chrift is 
 come in all the Circumftances that were 
 
 E 3 
 
$ 4 Mr. Pafcali's ljou$)tg anti EeflectidttjS 
 
 f ' fied of him. He wrought Miracles, and the A- 
 
 $ - poftiesalfb, whereby the Gentiles were conver- 
 ted, whereby the Prophefies being verified, the 
 Meilias is unanfwerably proved. 
 
 'ii.* I fee many different Religions,and by con- 
 fequence all of them falfe but one. Every one 
 would be believ'd by their own Authority, and 
 threaten thoie that allow them not; for that 
 Heafbn I do not approve of them : Every one 
 may fay fb, every one may fay I am a Prophet : 
 But I fee the Chriftian Religion wherein I find 
 Prophefies accomplift'd, and a great number of 
 Miracles fo well afferted, that it cannot in rea- 
 fbn be doubted ; this is what I do not find in any 
 otherJReligion whatsoever. 
 
 13.? The only Religion contrary to Nature ? in 
 the State 'tis at prefent in, that thwarteth our 
 Senfual Pleafures, and that at the firft view ap- 
 pears contrary to our common Senfe, is that 
 alone which has always been. 
 
 14. * The whole Courfe and Current of things 
 ought to tend chiefly to the promotion and eftab- 
 lifhment of Religion ; Men fhould have Opini- 
 ons fuitable to what it teacbeth ; and to com 
 elude, it ought in luch a mdftner to be the Ob- 
 je6l and Center all things fliould tend unto, that 
 whoever knew the ground of ir, fhould be 
 able to give an account of the Nature of Man 
 in particular, and of the State of the whole 
 World in general. 
 
 Upon this Account the Prophane take liberty 
 to blafpheme the Chriftiaft Religion, becaufe 
 they underftand it not aright ; they think it eon- 
 fifts only in Adoring one God', confider'd as 
 Greay Poweiful/ and Eternal; this is properly 
 petfin, almoft ; as different from Chriftian Reli- 
 gion, 
 
" upon ^attetiS of Beifcfotu 55 
 
 gion, as Atheifm, which is quite contrary to it : r ~7~TjT~ 
 And from hence they conclude this Religion is * * 
 falfe ; for if it were true, God would manifeft 
 himfelf to Men by flich Signs, that it were im- 
 poffible but that every one muft know 
 
 But let them conclude what they pleafe a- 
 gainft Deifm, they can conclude nothing a- 
 gainft ChriiHan Religion, which teaches, that 
 fince the Fall, God doth not manifeft himfelf 
 to Man with that clearnefs that he may do, were 
 it conliftent with his Will, which is properly 
 done in the Myftery of the Redeemer, who uni- 
 ting in hirftlelf the two Natures, Divine and 
 Human, has deliver'd Man from the Corruption 
 of Sin, and reconciled him to God in his Di- 
 vine Perfbn. 
 
 True Religion teaches Men thefe two truths, 
 that there is a God they are capable of attaining 
 unto, and that there is fuch a Corruption in 
 Nature, as render them unworthy ib great a 
 Happineis ; it concerns Men equally to under- 
 ftand both thefe things ; and k as dangerous for 
 Men to know God without being fenfible of 
 their own Milery, as it is to fee his Mifery, 
 without knowing his recovery out of it by a 
 Redeemer. One of thefe Knowledges alone oc- 
 cafion'd the Pride of Philofbphers, who knew 
 God, but not their own Mifery ; and the defpair 
 of Atheifts, who perceive their Mifery without 
 any hopes of a Saviour. 
 
 So that as it is equally neceflary for Men to 
 unddrftand thefb two Points, it is alfb juft, God 
 in his Mercy fhould make them known to us ; 
 Chrittian Religion doth it, it is therein it doui 
 confift. 
 
 E 4 Confult 
 
Mr. Mall's C&ougijtg atft deflections 
 
 Confult the Oeconomy of all things in the 
 World thereupon, and you will find all things 
 tend to the eftablifhing thefe two Principles of 
 Chriftian Religion. 
 
 15. * If one does not know himfelf to be full 
 of Pride, Ambition, Covetoufnefs, Weaknefs, 
 Mifery, and Injuftice, he muft be very Blind : 
 And if in knowing it, one defires not to be de- 
 liver'dfrom this State, what can be thought of 
 ip unreafonable a Man ? Should not fuch a Re- 
 ligion then be highly efteem'd, a$ dpes fb well 
 underftand the Infirmities of Maq ; ^nd how 
 earneft fhould our defires be for the truth of a 
 Religion wherein luch comfortable Remedies 
 are to be found ? 
 
 1 6. * It is impoffible to confider all the Proofs 
 of Chriftian Religion altogether, without being 
 convinc'd of the force of it, the which no Rea- 
 Ibnable Man can contradiA. 
 
 Confider its firft Eftablifhment ; that a Reli- 
 gion fo oppofite to Nature fhould fettle it felf fb 
 eafily without any force or violence, and yet fb 
 firmly, that no Torments could hinder Martyrs 
 from profeffing it, and that all this fhould be 
 effected not only without the affiftance of any 
 Prince, but alfb in defpight of all the Kings of 
 the Earth that refifted it. 
 
 Confider the Holynefs, the Greatnefs, and the 
 Humility of a Chriftian Soul The Antient 
 Philofbphers acquired a higher degree of Repu- 
 tation than other Men, by their orderly manner 
 of Living, and by certain Opinions, that had 
 Jbme conformity to thofe of Chriftianity ; but 
 they never looked upon that as Virtue, which 
 Chriltians call Humility ; they would even have 
 thought ic inconfiftent with the other Virtqe^ 
 ? they 
 
upon patters of Eeltgiotu 57 
 
 they made profeffion of : It was only the Chri- 
 
 ftian Religion that knew to unite things that till *< ** 
 then appear'd fb contrary ; and that firft taught 
 Men that Humility is Ib far from being inconfi* 
 ftent with other Virtues, that without it all other 
 Virtues are but Vices and Defe&s. 
 
 Confider the infinite Wonders of the Holy 
 Scriptures, which are Marvelous, the greatnels 
 and fublimity more than Human, of things 
 which it contains, the admirable fimplicity of 
 its Stile, having nothing forc'd nor affe&ed, and 
 that bears fuch a Character of Truth, as cannot 
 be difbwn'd nor gainfaid. 
 
 Confider the Perfbn of Jefus Chrift in parti- 
 cular; whatever Opinion one has of him, it 
 cannot be deny'd but he was endeu'd with 
 great a#d wonderful Wifdom, of which he gave 
 liifficient Teftimonies in his Infancy, before the 
 Do&ors of the JLaw ; neverthelefs inftead of 
 improving thole Tallents by Studdy, ^nd fre- 
 quenting the Company of Learned Men, he fpent 
 Thirty years of his Life in a Handy-craft Trade, 
 and a kind of retirement from the World ; and 
 during the Three years of his Jyliniftry, he. 
 took into his Company, and choie for his Apo- 
 ftles, ordinary Perfbns, without Learning or 
 Reputation, and incurred the hatred and di( : 
 pleaiiire of thofe that were efteem'd the Wife 
 and Learned !Men of the time: a very ftrange 
 condud for one that intended to Eftablifh a new 
 Religion. 
 
 Take a ferious view of the Apoftles chofen 
 by Jefus Chrift, thofe Perfons who were igno- 
 rant and unlearn'd, of a flidden were found 
 iiifficiently able to put to filence the Wifeft 
 Philofbphers, and Couragious enough to oppofe 
 
 the 
 
^8 Mr. Mail's 
 
 "~ -- the greateft King or Tyrants, that refitted d .. 
 * Ji - Chriftian Religion, which they taught and 
 preached. 
 
 Then confider the wonder ftil Succeffion of 
 Prophets, which follow'd one another for near 
 Two Thouland years, and that in different man- 
 ners all foretold, even to the leaft Circumftances, 
 the Life and Death of Jefus Ghrift, his Refur- 
 redion, the Miffion of the Apoftles, the 
 Preaching of the Gofpel, the Converfion of the 
 Gentiles, and leveral other things, touching the 
 Eftablifhment of the Chriftian Religion, and' 
 the abolifhing of the Law. 
 
 Confider the admirable accomplishment of 
 thefe Prophefies, fb fully and perfectly in the 
 Perfbn of Jefus Chrift, that it is impoffible but 
 to know him therein, unlefs one will be wilfully 
 ignorant. 
 
 Confider the State of the Jewifh Nation be- 
 fore and after the coming of Jefus Chrift, their 
 flourifliing State before his coming, and their i 
 miferable and wretched State after they had re- 
 je&ed him ; for to this day they continue with 
 out any Mark of Religion , having neithe 
 Temples nor Sacrifices, difpers'd over the fao 
 of the Earth, and the fcorn and refuie of ; " 
 Nations. 
 
 Confider the Duration of Chriftian Religion f 
 having fubfifted fince the beginning of the 
 World, whether It be in the Saints under the 
 Law, who lived in expectation of . Chrift Jefii 
 to come, or in thole that received and belieVe 
 In him fince his coming, there being no othe 
 Religion that hath been perpetual, which is the 
 principle Mark of the true one. 
 
 To 
 
upon s^attctjs of Edition, $9 
 
 To conclude, let the Holinefs of this Religi- ~ 
 
 Mi be confider'd, its Doftrine, giving an ac- * *** 
 count of all things, even of thofe that are ^off 
 Jifcordant in Man, and all other particularities 
 Supernatural and Divine, that (hine in all its 
 parts. 
 
 After all which how can it any way be doubt- 
 ed, that the Chriftian Religion is the only true 
 Religion, and whether there was ever any other 
 that was like it. 
 
 $. III. 
 
 The True Religion ytorfd by the diftances that are in 
 and by Original Sin. 
 
 r.TpHe greatnefs and Miferies of Man are fb 
 X vifible,that true Religion muft needs teach 
 us that there is in him Ibme Principle of Greatnefs, 
 and at the lame time Ibme great depth of Mile- 
 ry. True Religion muft of neceffity have a 
 diftinA knowledg of our Nature, that is to fay, 
 it muft underftand what it hath of Greatnefs, 
 And all it hath of Mifery, and the Caufe both 
 of the one and the other : It muft alfo 
 know how to latisfie us of the ftrange diftances 
 that are therein to be feen ; if there is but one 
 Ible beginning of all things, and but one end of 
 all, then True Religion muft teach us to love 
 and adore him only ; but finding our felves un- 
 able to Worfhip wnat we do not know, and to 
 love fomething befides our felves, true Religi- 
 on, which inftru&s us in thefe Duties, doth alfb 
 inform us of our unability, and alfb affords us 
 nccelTary Remedies, 
 
 To 
 
tfo Mr. PalcalPs 
 
 . T To make a Man happy, Religion r^uit teach 
 p. 111. kj m t h ere j s but one God, ttut 'tis our Duty' to 
 love him, that 'tis our perfect Happinefs to be 
 nls, and our greateft Mifery to hi feparated 
 from him; this Religion Ihould (hew us, that 
 we are Ib full of ignorance, that it hinders us 
 from knowing and loving God, Ib that our Du- 
 ty obliging us to love God, and our Corrupti- 
 ons hindering us, fhews that we are full of un- 
 holinels. It mult make us lenfible of the aver- 
 fbn we have to God and to our own welfare : 
 It muft teach us the remedies, and the means to 
 obtain thole Remedies. Let a Man examin all 
 the Religions in the World in this regard, and 
 fee if there be any but the Chriftian Religion 
 that anfwers theie particulars. 
 
 Is it what the Philbfophers taught, who pn 
 pos'd the good inherent in us to be the chiefei 
 good ? Is this the chisfeit good ? Have they 
 dilcover'd the Remedy for our Sorrows ? to heal 
 the prelumption of Man, is it to have equalled 
 him to jGod ? ^nd thofe which have equalled 
 with Beafts, and that have given us the Enj 
 ments of the Earh for pur Portion ; Have the 
 found a rerqedy for our ConcupifgQnces ? Li 
 up your Eyes to GocJ fay fome, behold hin 
 whom you refemble, ^ncj that has made you t< 
 adore him ; you may make your felves like him 
 WijRlom will liken you to him, if you will fol 
 low it ; others lay, bow down yqur Eyes to th< 
 Ground milerable Worms that you ai:^ ? and be 
 hold the Beafts, whole Companions you are. 
 
 What then will become of Man ? 'Shall he 
 >:quai to God or to.Bsafts? What a vaft de- 
 fiance is this? What will become of us ? What 
 Religion is it will teach us the cure of Pride and 
 
 Goucupi- 
 
upon patters of Eeligiom 61 
 
 Concupifcence? What Religion will teach us . 
 our Happinefs, our Duties, our Imperfe&ions * *'** 
 that hinder us from it, the remedies that ma^ 
 cure us, and the means to obtain thole remedies ? 
 Let us lee what the Wifdom of God fays to us 
 on all this, and fpeaks to us in the Chriftian 
 Religion. 
 
 It is in vain O Man that thou feekeft in thy 
 lelf the remedy of thy Miferies ; all your 
 knowledg will only reach to know that Truth 
 and folid Good is not to be had in thy felf : 
 Philofbphers have indeed promisM it, but they 
 could not per form it ; they did not know nei- 
 ther thy true Happinefs, nor thy true State ; 
 how was it poffible they fhould give a remedy 
 of your Mileries, feeing they never fully knew 
 them ; your greateft evils are Pride, which e- 
 ftranges you from God, and Concupifcence, 
 which draws you after the World ; and they 
 have always cherifli'd at leait one of thefe E- 
 vils. If they propofe God to you for your Ob* 
 jeft, it was only to increafe your Pride ; they 
 made you think that by Nature you refemblM 
 him ; and thofe which have feen the Vanity of 
 this pretenfion, have flung you into the other 
 Precipice, in fhewing you that your Nature was 
 like that of Beafts, and inclined you to feek your 
 Happinefs in Senfualities, which is the Portion 
 of brute Beafts. Thefe are not the means to in- 
 form you of your Tranfgreffions ; exped not 
 therefore neither Truth nor Confblation from 
 Men, I am he that form'd thee, and that alone 
 can (hew thee what thou art ; but you are not 
 now in the State I fet you in ; I made Man 
 Holy, Innocent, perfect ; I fill'd him with light, 
 and underftanding j I communicated my Glory 
 
 and 
 
Mr. Pafcaii's fj0uff&tg ant ^fiecttanis 
 
 ~:rr and Majefty to him : Man did then with his 
 *** Eye behold the Glory of God ; he was not in 
 darknels that blinds him, nor in the Mortality 
 and Mileries that furround him; but he did 
 not long enjoy that Glory, but fell into pre- 
 lumption ; he would needs become his own 
 Center, and live without my fupport ; he with- 
 drew himlelf from my Rule, and equalling hi 
 felf to me, through a defire of finding a Feli 
 ty in himlelf, I left him to himlelf, and caufin 
 all the Creatures I had put under his Feet, t( 
 revolt from him, I made them become his Ene- 
 mies ; Ib that now Man is become like to the 
 Beafts, and lo far eftrangM from me, that there 
 is Icarle any little light of his firft Author to be 
 found in him ; his Faculties are lo much con- 
 fus'd, or Ib near extinguilh'd ; his Sences either 
 independent of his Realbn, or for the moft part 
 overcoming his Reafon, leads him away to the 
 love of Pleafures ; all Creatures either tempt 
 or afflid: him, and either Iway him by prevail- 
 ing over him by their force, or charm him b; 
 their delights, which is the more imperious an 
 dangerous flavery of the two. 
 
 2. * This is the State of Man at prelent 
 there is as yet remaining in him Ibme little gli 
 mering light of the Happinels of his fir" 
 State, but he is overwhelmed in the Mileri< 
 of his ignorance, which is become his Se- 
 cond Nature. 
 
 3. * From thele Principles which I briefly lay 
 down, you may eafily dilcern the caule of 16 
 many vaft contrarieties, which have divided and 
 aftoniih'd Men. 
 
 4. * Now take notice of the leveral defires of 
 Greatnefs and Glory, which the fenfe of Ib ma- 
 ny 
 
 
upon patters of Eelistom 
 
 y Miferies cannot extinguifh, and fee if the 
 fcaufe of this be not a iecond Nature. 
 
 5. * Know then O proud Man, what a Pa- 
 radox thou art to thy felf ; weak Reafon humble 
 thy felf ; frail Nature be filent, know that Man 
 'doth infinitely furpals Man, andexpeft to un- 
 ilerftand thy true State from thy Maker, which 
 thou art utterly ignorant of. 
 
 6. * For if Man had never been defiFd by Sin, 
 he fhould with iafety have enjoy'd Truth and 
 
 > Happinels ; and had he been always corrupt, he 
 would never have had any Idea of Truth nor of 
 Bleffednels. But wretched Creatures that we 
 are, and the rather, as though there were no 
 greatnefs in our Condition^ we have a defire af- 
 ter Happinels, but cannot attain to it ; we feel a 
 Notion of Truth, and yet poffefs nothing but a 
 Lye ; unable quite to be ignorant, and cannot 
 know certainly ; Ib fiire it is we were in a State 
 t&f Perfection, from whence we are miftrably 
 fallen, 
 
 7. * What is it then that this weaknels and 
 avidity intimates to us, but that there was for- 
 merly in Man a real good, and there now re- 
 mains only the Foot-lteps of it, which he in 
 vain ftrives to fill up with what he lees round 
 about him, feeking in things abfent, the fuccour 
 he cannot find in thole prelent, and which nei- 
 ther the one nor the other is capable of afford- 
 ing him, becaule this v/ide Gulf cannot be filPd, 
 but by an Object which is infinite and un- 
 moveable. 
 
 8. * Neverthelcfi it is a thing very wonder- 
 ful, that the Myftery farthetl off from our 
 Knowlcdg, which is that of the Tranfmiffion of 
 Original Sin, is fuch a thing, chat without it we 
 
 caunoc 
 
64 Mr. pafcall's &otiff&t# atft Eeflcctiottf 
 
 cannot have a right knowledg of our felves ; for 
 
 $ **! there is no doubt to be made, nothing does 
 more ftartleour Reafbn, than to lay, the Sin 
 of Adam doth make thofe to be guilty, which 
 feem to be uncapable of participating of it, 
 by reason of their great diftance from the 
 Fountain ; this infe<5tion feems not only to be 
 impoffibie, but k alfo feems to us to be unjuft. 
 For what leems more contrary to the miferable 
 Rules of ouf Juftice, than eternally to Damn an 
 Infant, that hath not the power to will, for a Sin 
 wherein it feems fb little concern'd,that 'twas com- 
 mitted 6000 years before it had any Being; cer- 
 tainly nothing feems more difficult to us than 
 this Do&rine .- Neverthelefs without this Myfte- 
 ry, the molt incomprehenfible of all others > 
 we are incomprehenfible to our felves ; the My- 
 ftery of our Condition is complicated in this 
 Abyfs ; fb that Man is more inconceivable with- 
 out this Myftery, than this Myftery is unfathom- 
 able to Man. 
 
 9. * Original Sin is fooliflmefs to Man,it is grant- 
 ed to be f o ; the want of Realbn (hould not be 
 urged in this Dodrine, for it is not expedec 
 Reafon fhould attain to it. But this foolifhnels 
 
 i Cor. r. is wifer than the Wifclom of Men ; Qjud ftult 
 25. eft Deiy fafientius eft hominibus ; for without this 
 
 what would they fay Man is, his whole State 
 depends of this invifible Point ; and how 
 fhould he difcover it by Reafon, feeing it is a 
 thing above his Reafon ; and that it is a thing fb 
 far from being contriv'd by his Reafon, that his 
 Reafon is loft when it is prefented to him. 
 
 10. * Thefe two Eftates of Innocence anc 
 Corruption being laid down, it is impoffibie 
 but we fhould be convinced of them. 
 
 ii. *Let 
 
upon patters of Eeligfom 
 
 11. * Let us follow our own Senfe ; let us ob- 
 ferve our own (elves, and try if we do not find ' 
 the lively Characters of thele two Nature^ 
 
 12. * So many contradictions would they ba 
 found in a fmgle Subjed. 
 
 13. *This duplicity of Man is ib vifible, 
 that Ibme have thought we had two Souls, a 
 fingle SubjeA appearing to them uncapable of 
 liich great and fudden varieties, from a bound- 
 lels Prefiimption, unto an extraordinary lownels 
 of Spirit. 
 
 14. * So that all thele contrarieties, which 
 feem moft to alienate Men from the knowledg of 
 Religion, are the very things fhould moft of all 
 dired: them to the knowledg of the 
 Truth. 
 
 As for my particular, I freely confels that as 
 foon as the Chriftian Religion difcovers this 
 Principle, that the Nature of Man is Corrupt, 
 and fallen from God ; it prelently enables me to 
 fee clearly the Character of this Truth ; for 
 Nature is liich, that in all things it fnews 
 plainly the lois of God P both in Man and with- 
 out Man. 
 
 Without thele Divine Lights what were 
 Man able to do, unlefs he rais'd himfelf up in 
 the little remainder of the Thoughts of their 
 laft Dignity, or caft themfelves down in the 
 fenle of their prelent Mifery ; for not having 
 a clear view of the Truth, they could never 
 attain to perfect Virtue ; fome confidering Na- 
 ture as corrupted, others as irreparable, they 
 could not have avoided Pride or Sloth, which 
 are the Springs of all Vice ; feeing they could 
 not ftiun tailing therein by weaknels, or be freed 
 by Pride ; for did they know the Excellency of 
 
 F Man 
 
66 Mr. Pafcall's Cfjougijtg anfc Reflections 
 
 , - Man, they would be ignorant of his Corruption, 
 * *** whereby they would avoid Sloath, but would 
 be plunged into Pride : And did they know 
 the Infirmity of Nature, they would not know 
 its Dignity, whereby though they avoided the 
 Vanity of it, yet it was by running head-long 
 into def pair. 
 
 From hence proceeded the divers Seds of 
 Stoicks, Epicureans, Dogmatiffis y and Accademifts, &c. 
 It is Chriftian Religion only is capable of cu- 
 ring thefe two Evils ; not in making them ex- 
 pel each other by Worldly Wifdom, but in ex- 
 pelling both of them by the Simplicity of the 
 Golpel : For it teacheth the Juft, whom it lifteth 
 up to the participation of the Divinity it felf, 
 that in Ais exalted State they yet have in them 
 the Spnng of all the Corruption, which, du- 
 ring the courle of Life, renders them fubjed to 
 Error, Miiery, Death, and Sin ; and it informs 
 the moft guilty, that they are capable of the 
 favour of their Redeemer, whereby it makes 
 thole fear whom it juftifies ? and affords Com- 
 fort to thofe it Condemns. It doth with ft 
 much evennels temper fear with hope, by 
 this double capacity which is common to all, 
 of Grace and Sin, that it humbleth infinitely 
 more than Realbn can do, but without catting 
 into defpair ; and elevateth infinitely more than 
 the Pride of Nature, yet without puffing up 
 (hewing plainly thereby, that being free fronr 
 Error and Vice, it only appertains to her, both 
 to corred and inftrud: Men. 
 
 1 5. * We cannot comprehend the glorious Eftate 
 of Adam, the Nature of Sin, nor the manner how 
 it reacheth unto us ; thele things were tran( : 
 in a State of Nature diflercnt from ours ; 
 
 and 
 
upott chatters of EeKfffom 
 
 and do liirpals our prefent capacity ; and in- 
 deed all thofe things are unneceflary for our 
 Knowledg, to free us out of our Miferies ; all 
 that behoves us to know, is, that by Adam we 
 are miferable, corrupt, eftranged from God> 
 but Redeemed by Jefus Chrift ; and of this we 
 have admirable Proofs upon Earth, 
 
 1 6. * Cbriftianity is furprifing; It enjoyns 
 Man to confefs that he is vile and abominable ; 
 and at the lame time it commands him to en- 
 deavour to be like God ; without iiich a Bal- 
 lance, this elevation would render him extream- 
 ly Vain, or this lownefi would render him 
 horribly Contemptible. 
 
 17. * Mifery inclines us to defpair, great- 
 nefs doth infpire prefiimption. 
 
 18. * The Incarnation diicovers to Man the 
 height of his Mifery by the greatnels of the Re 
 medy that it wanted. 
 
 19. * There is not to be found in Chriftiant 
 Religion that degree of Mi(e r y which makes us 
 incapable of Happinefs, nor a State of Holi- 
 nefs that is exempt from Sin. 
 
 10. * There is no Doctrine more luitable to 
 Man than this, it informing him of his double 
 capacity, of receiving and lofing Grace, by rea- 
 Ibn of the double danger whereunto he is al- 
 ways expofed, of Defpair or of Pride. 
 
 21. * Philolbphers never prefcrib'd any means 
 proportion'd to thefe two States ; they inlpired 
 only thoughts of Pride and Greatneis, and this 
 is not the true State of Man ; they infpir'd 
 alfb Toughts of meannefi, and that is 
 not neither the State of Man ; there muft be 
 thoughts of meannefs ; not of the abje&nels of 
 Nature, but of Repentance ; not to reft in it, 
 F 1 buc 
 
68 Mr. Palcalfs C?)OU^0 
 
 but t6 proceed on to Greatnefs ; there muft be 
 
 # ** thoughts of greatnefs, but of that greatnefs 
 which proceeds from Grace, not Merit, aftej: 
 having been humbled. 
 
 aa. * No body is fo happy as a true Chriftian; 
 nor fo Virtuous., Reafbnable, and Aimabk 
 With how little Pride doth a Chiiftian thini 
 he is united to God ? how unconcernedly 
 he compare himielf to the Worms of the 
 Earth. 
 
 23. * Who then can refule to believe the 
 Heavenly Lights, and to Adore them ? For is it 
 not as clear as the Light, that we feel in our 
 (elves indelible Chara&ers of Excellence? and 
 Is it not alfo as certain that we feel every Mo- 
 ment the Effects of our deplorable State ? What 
 then Joth this chaos and horrible confufion in- 
 form us, but the truth of this double State, 
 with liich a loud Voice, that 'tis impoffible to 
 refvft. 
 
 $. IV. 
 
 It is not incredible that God fljould unite 
 to us. 
 
 WHat moft of all hinders Men from be 
 lieving that they are capable of bein; 
 united to God, is nothing elfe but the mufm 
 upon their own wretchednels ; if they think on 
 it ilncerely, and extend it as far as I have 
 done, that they confeis this vilenels to be indeec 
 very great , and that we are of our felves unca 
 pable of knowing, if his Mercy cannot mak< 
 us worthy of him : For I would fain know 
 how this Creature that confeffes himfelf fc 
 Vile, comes to limit the Mercy of God, and tc 
 
 fe 
 
upon ^atteeg of Jteft&iatu 69 
 
 fet it the bounds that his Fancy doth fuggeft. 
 
 Man knows Ib little what God is, that he doth ^* 
 not know what he himfelf is, and being troub* 
 led at the fight of his own State, how dares he 
 fay God cannot render him capable of com- 
 
 i municating himfelf to him. I would ask him> 
 
 if God requires ought elfe of him, but to 
 
 ow and love him ; and wherefore he fliould 
 
 think God fliould not make himfelf he known 
 
 | and loved of him, feeing he is naturally ca- 
 pable of Love and Knowledg ; for there's no 
 <jueftion to be made, but that at leaft he. knows 
 that he is, and that he loves iornething: If he 
 then lees fbinething in the dark .-ftate wherein 
 he is, and finds fbmething on Earch that de- 
 ferves his Love : If God be pleas'd to inftife 
 into him fome Beams of his Ellence, where- 
 fore fhould it be thought ! Itrange that he 
 fhould be made capable of. knowing and. lo- 
 ving him, as he (hall be pleas d to communi- 
 cate himfelf to him ? Theft kinds of reafbning 
 therefore are very prefumptuous, though they 
 feem to be grounded on a kind of Humility, 
 yet it is noc fmcere nor reafoaiable, imlels it 
 makes us confers, that not knowing of oQr 
 (elves what we are, we cannot know it of any 
 but God, 
 
 $. V. 
 
 Thf fubmiffion and ufe of Reafon. 
 
 i . *TpHe fartheft Realon can go, is to confefs 
 L that there are infinite numbers of 
 things that are above it ; It is very weak if ic 
 proceeds not fo far. 
 
 F 3 a. * One 
 
Afr. Pafcairs &0usf)t0 atmEcflecttons 
 
 i. * One muft know to doubt where there's 
 caufe to doubt, affure where there is caufe, and 
 iubrait when one ought ; who doth not thefe 
 things don't underftand the force of Reafbn: 
 There are many that do not obferve thefe three 
 Principles ; either they affure all, as demon- 
 ;ftrable, in not rightly knowing what demon- 
 fixation is : ; or in doubting of all, not knowing 
 where to fubmit ; or in fubmitting to all, not 
 knowing where to judg. 
 
 g. * If all be fiibmitted to Realbn, our Re- 
 ligion would have nothing myfterious and fiiper- 
 natural in it ; if the Principles of Reaibn ate vi- 
 olated, our Religion would be abfurd and Re- 
 diculous. 
 
 4. * Reafbn, faith St. Auffiin, would never 
 fubmit, if it did not judg that there are cer- 
 tain occafions wherein it ought to fubmit : It is 
 therefore juft it fhould fubmit, when it judges 
 that it ought to fubmit; and that it fliould 
 not fubmit, when upon good grounds it ought 
 ftoi. to fubmir, but great care muft be taken of 
 not being deceiv'd. 
 
 5. * Piety is very different from Superftition 
 To advance Piety to Superftition you deftroy it 
 Hereticks charge us with luperttitious fubmif 
 fion ; it were to do what they charge us with 
 if we requir'd this fubmiffion in things indiffe 
 rent. 
 
 There is nothing fb conformable to Reafbn 
 as to lay afide Reafbn in matters of Faith ; anc 
 nothing more contniy to Reafbn, than the 
 difufing of Reafbn, in things that do not con- 
 cern Faith : Thefe are two extreams alike dange- 
 rous, to exclude Reafbn, and to admit nothing 
 but Reafbn. 
 
 6. * Faith 
 
upon patters of Eel&fom 7 1 
 
 6. * Faith teaches things which Senfe doth '~T7j7 
 not, but never nothing contrary to it ; it is * 
 above, but not contrary to Reafon. 
 
 . VI. 
 
 Faith without Reafoning. 
 
 IF we fee a Miracle, fay fbme Men, we 
 would be converted : They would not fpeak 
 in this manner, did they know what ConTerfi- 
 on means: They think there is no more in it 
 but to believe there is a God, and that to 
 Worfhip him confifts only in certain Forms of 
 Words, much like thoie the Gentiles ufed to 
 their Idols : True Converfion confifts in hum- 
 bling our felves before that Soveraign Majefty 
 we have ib often provok'd, and who might juft- 
 ly every Minute deftroy us ; to confefs that we 
 can do nothing without him, and that ~ r e have 
 deferv'd nothing but his difpleafure ; it confifts in 
 acknowledging that there is a great enmity be- 
 twixt God and us, and that without a Media- 
 tor we could have had no accels nor favour. 
 
 Do not think it ftrange to lee common Peo- 
 ple believe without Reaibning ; God works in 
 them a love of Holineis, "and a hatred of them- 
 felves; he inclines their heart to believe. One 
 (hall never believe with a true lavjng Faith, un- 
 left God inclines the Heart, and as foon as he 
 inclines it, one (hall believe. And it is what 
 the Prophet DaviJ knew very well, when he Pfal. 11 
 faid, Inclina cor meum, Dem in teftimonia tua. *& 
 
 Thofe that believe without having eXciminM 
 the Proofs of Religion, it is becaufe they have 
 an inward Holy Difpofition, and that what 
 F 4 they 
 
72 Mr. Pafcall's i)0U$)tg flttU Ecflerttattg 
 
 they hear faid of our Religion, is wholly con- 
 formable to it. They feel that God has made 
 them, they will love none but him, they will 
 hate none but themfelves ; they find their own 
 weaknels, and that they are unable to go to God, 
 and that if God don't vouchlafe to come to 
 them, they can have no Communion with 
 him ; and they find it is faid in our Religion, 
 that we muft love God and hate our felves; 
 but being wholly depraved, and uncapable of 
 coming to God, God became Man to unite him- 
 felf to us. There needs nothing more to pef- 
 fwade Men who have this Difpofition in their 
 Heart, together with this knowledg of their in- 
 capacity and Duty. 
 
 Thole whom we lee to be Chriftians without 
 the knowledg of Prophefies and Proofs, do 
 neverthelefs judg as well as thofe that have this 
 Knowledg ; they judge by the heart, as the o- 
 thers do by the underftanding : It is God him- 
 felf that inclines them to believe, and therefore 
 they are very eflfedually perfwaded. 
 
 I grant that one of thefe Chriftians that be- 
 lieves without knowing the Proofs, may not, it 
 may be, know fb well how to convince an Infi- 
 del, who may fay fb much of himfelf. But 
 thofe that undcrftand the Proofs of Religion, 
 ean eafily prove that a believer is truly inlpired 
 of God, although he cannot tell how to doit 
 himfelf 
 
 VII. 
 
Eeltgioiu 
 
 5*. VII. 
 
 That it is more advantageous to belief than not. fa* 
 Ueve what is taught by the Chriftian Religion. 
 
 Advertifement. 
 
 MOj? of what is contained in this Chapter con- 
 cerns only certain Ferfon^ who net being fa- 
 tisffd with the Proofs of Religion, and muck left 
 with the Reafons of rftbeifts, remain in fufpenfe be- 
 twixt Faith and Infidelity ; the Anther pretends only 
 to fljew by their own Principles, and the light cf Na- 
 tural Reafon, that they foould judg it is their In- 
 trejt to believe, and that 'twere their wifeft courfe 
 fo to do, did this choice depend of their own Witt. 
 Whence it follows, that till they ha f ue found means 
 to convince them of the Truth, they Jhottld do what 
 may moft tend that way, and avoid all tkofe Courfe s 
 which hinder them from getting true Faith^ which 
 are principally Ta]fions and 'vain Amusements. 
 
 I. FTTNity jpyn'd to Infinity adds nothing to 
 \JL it, no more than a Foot does to an in- 
 finite Meaiure ; the Finite difappears in pre- 
 fence of the infinite, and becomes nothing ; Ib 
 doth our Wifdom in the fight of God, and 
 our Righteoufhefs, before the Divine Hoii- 
 nefs. 
 
 There is not fo great a difproportion betwixt 
 Unity and Infinity, as there is betwixt our 
 Righteoufiiefs and that of God. 
 
 2. * We know there is an Infinite Being, but 
 are ignorant of his Nature ; as for Example, we 
 know it is falfe, that Numbers are Finite ; then 
 
 it 
 
x 
 
 ici- 
 
 74 Mr. Pafcali's C&oug&tg att& Eeflectiatt 
 
 , VT j it is true there is an Infinity in Number, but 
 ' we know not what it is : It is falfe that 'tis 
 even, it is falfe that 'tis odd, for in adding the 
 Unity it changes not Nature. So we may 
 plainly fee there is a God, and not know what 
 he is, and you ought not conclude there is no 
 God, becaufe we do not perfedly know his 
 Nature. 
 
 To convince you of his exiftence, I will not 
 infift *ipon the Faith by which we certainly 
 know him, nor of all the other Proofs whic 1 
 we have, feeing you will not fubmit to thei 
 I will deal with you only by your own Princi 
 pies, and I don't doubt by the ufual way that 
 you difcourfe daily of things of the leatt Mo- 
 ment, you will fee how you {hould difcourfe of 
 this matter, and what fide you fhould take in 
 difcufling this important Point of the Exiftence 
 of God. You fay we are incapable of knowing 
 if there is a Cod ; neverthelefs it is certain 
 there is a God, or there is not, there is no 
 Medium : but which fide fhall we take, Rea- 
 fbn you lay can determine nothing in the 
 cafe ; there is an Infinite chaos that feparates 
 us ; at this infinite diftance there will a chance 
 happen, Croft or Pile ; what will you lay ? by 
 Reafbn you cannot allure one nor the other ; 
 by Iveafon you cannot deny neither of both : 
 Do not then blame thofe of falfhood that have 
 mads a choice, for you can't tell if they have 
 done ill, or chofen wrong; no, you will fay, 
 but I blame them not for having made this 
 choice, but for making any choice, and as well 
 he that took Crols as he that took Pile, have 
 both done ill , the bsft way had been not to 
 have lay Yi at all. 
 
 Say 
 
upon ^artetg of Edigfom 75 
 
 Say youlb, but there's a neceffity we muft 
 lay, it is not at our liberty, you are imbarqu'd, ^* ^ IL 
 and not to lay God is, is to lay he is not, 
 which of the two will you bet: Let us confi- 
 der the loft and gain; in betting to believe 
 God is, if you win you win all ; if you 
 lole you lole nothing ; lay then that he is, 
 without hefitating. Well, I muft lay, but it may 
 be I rifque too much ; let us lee, leeing there is 
 the like hazard in winning and loiing, had 
 you but two Lives to win for one, you may well 
 lay; and were there Ten to be gain'd, you 
 would be very unwife not to venture your Life 
 to win ten, at a Game where there is no more 
 hazard of lofmg than winning. But here 
 there is an infinite number of Lives infinitly 
 happy, to be won, with the like hazard of win- 
 ning, as of loiing ; and what you rilque is of fo 
 little value, and ihort continuance, that 'tis a 
 meer Folly to (pare it, in this occafion. 
 
 For it avails nothing to lay it is uncertain if 
 one fhall win, and that 'tis Hire one does venture, 
 and that the infinite diftance which is betwixt 
 the certainty of what o;ne lays down, and the 
 uncertainty of what one (hall win, does equal 
 the finite good which one lays down, to the 
 infinite good which is uncertain. This is not 
 true. All Gamfters do venture certain, in hopes 
 to win, and yet he certainly rilques the finite, 
 to gain uncertainly the infinite, without any 
 contntdidion of Realbn. There is not an infini- 
 ty of diftance betwixt this certainty of what 
 one lays down, and the uncertainty of winning, 
 that is not true ; there is indeed infinity betwixt 
 the certainty of gaining, and the certainty of 
 .loiing, But the uncertainty of willing is pro- 
 
 portion'^ 
 
Mr. Pafcall's 
 , portion'd to the certainty of w } uc o ,u ven- 
 
 <^ v II J i 
 
 1J " tures, according to the proportion ot -tru; ha* 
 zards of winning and lofing; and thence k is, 
 that if there be as many hazards of one fidu as 
 there is of the other, the Game is equal, and 
 then the certainty of what one plays, is equal ro 
 the uncertainty of the Game, it is fb far tr^m 
 being infinitly diftant ; and fo our Propofirion 
 is in full force, when the Finite only is hazard- 
 ed, at a play where there is as much pro 1 >, 
 lity of winning as lofing, and. the Infinity to 
 be won : this is Demonftration, and if v Mon are 
 capable of admitting Truth, they ought to re- 
 ceive this. 
 
 I own I grant it ; but is there not yet oth 
 means of feeing more clea; ly ; veb, by th< 
 Scriptures, and by all the other Proofs c 
 Chriftian Religion, which are very many an< 
 -clear. 
 
 Thofe who expert to be fav'd, you will fay, 
 are happy in fiich a State ; but then they are of- 
 ten tenify'd with the fear or being Damn'd. 
 But who is it hasmoie caufe to fear ] 
 either him that thinks there is no Hell, and fure 
 to be damn'd if there be one, or him that is cer- 
 tainly perfwaded there is a HelJ, and in hope to 
 be preserved from it if there be one. 
 
 Whoever had but eight Days to live, anc 
 would think the beft way was to believe it fel 
 out fb by hazard, muft needs have loil his Sen- 
 fes ; now were we not fway'd by our Paffions 
 eight Days and a hundred Years would* be bu 
 the fame thing. 
 
 What danger can it be to you to refolve on 
 this Courfe, it will make you Faithful, Honeft, 
 Humble, Thankful, Sincere, and Charitable. 
 
 Its 
 
 i- 
 
 5 
 
upon spattetg of Eeltgiotu 77 
 
 Its true you will not live in filthy Pleafures, in 
 Vanity, and Flefhly delights. But fhall I gain 
 nothing elie ? I tell you even in this Life you 
 will be a Gainer, and as you proceed in this 
 way, you will find fo much certainty of profit, 
 and fo much of emptinefs in what you rifque, 
 that at laft you will find you have betted for a 
 thing certain and infinite, and that you have 
 given nothing for obtaining it 
 
 But you fay, you are fo made, that you cannot 
 believe : Learn at leaft your own inablillity to 
 believe, feeing your Realbn tells you you 
 fhould, and yet have not power to do it ; ftrive 
 therefore to overcome your felf, not by defiring 
 more Proofs on Gods part, but by diminifliing 
 your own Paffions. You would walk in Faith, 
 and do not know the way ; you would be'heaPd 
 of your infidellity, and leek not the Remedies : 
 inform your lelf of thole that have been in 
 your State, and that now are free from Doubts ; 
 they know the way you would willingly go in, 
 and are cured of the Evil you would be freed 
 from ; follow the Courle they took, follow their 
 outward Examples ; if you cannot as yet en- 
 joy their inward Difpofitions, lay afide thole 
 delays wherewith you have been hindered. 
 
 I ftiould foon have quitted thefe Plealures, 
 you will lay, if I had but Faith ; and I tell 
 you, you would loon have Faith, if you would 
 forfake thele Plealures. Now 'tis your part to 
 begin. If it were in my power I would give you 
 Faith, but I cannot, and by conlequence am 
 not able to prove the truth of what you lay ; but 
 you may eafily quit thele Pleafures, and try if 
 what I fay be true. 
 
 3. *Let 
 
78 Mr. Pafcaii's Cfjoug&tg anti EeflecttoftS 
 
 v ' ;. * Let us not be ignorant of our felves, we 
 Vll. are pieftj as we n as Spirit, and thence it is, that 
 the inftrument which perlwadeth, is not the 
 only Demoftration. How few things be 
 there that is demonltrated ? Proofs do only con- 
 vince the Under ftanding ; Cuftom gives n 
 the ftrongeft Evidence ; it inclines the Seniej 
 which inlenfibly draws the underftanding after 
 it unawares. Who ever demonftrated, that tc 
 morrow it would be Day, and that we ftial 
 Dye, and yet what is there more univerfally be 
 liev'd : therefore it is Cuftom perfwades us here 
 unto ; it is that makes fb many Turks and Pa- 
 gan?, it is Cuftom makes fb many lundry 
 Trades, Soldiers, fee Its true one muft not be- 
 gin by it to leek for Truth., but when once 
 the Underftanding has dilcover'd Truth, recourle 
 muft be had ro her to be fortifi'd in that belief, 
 which other wife we (hould be often ready to 
 forget ; for it v/ould be too tedious always to 
 have Proofs in readinefs. We muft acquire an 
 eafie Belief, which is a kind of Habit, that with- 
 out violence, Art, or Argument, may make 
 believe things, and incline our Faculties to this 
 belief, fo that our Minds may naturally fall 
 into it. It is not fufficxent to believe by force 
 of conviction, if the Senles incline us to believe 
 the contrary. We muft make our two parts 
 march together, the Underftanding by the Rea- 
 fon, through which it has been once already fuf- 
 ficiently convinc'd ; and the Senles, by Cuftom, 
 in not fuffering them to incline any other way. 
 
upon $)attet!$ of fttifgfom 
 $. VIIL 
 
 The Portraiture of a Man tired in feeking God by 
 Reafoningy and that begins to Read the Serif- 
 tttres. 
 
 i. TN leeing the Blindnefi and Miiery of Man, 
 JL and thole ftrange contradi&ions which 
 are difcover'd in his Nature, and leeing che 
 whole Univerle dumb, and Man left in dark- 
 nels, abandon'd to himfelf, and as it were loft 
 in a corner of the World, not knowing who 
 put him there, what his buljmels is, nor what will 
 become of him when he dies ; I am amaz'd, 
 like a Man that (hould be carry'd a (ieep into a 
 defolate Ifland, and that awaking knows not 
 where he is, nor any means of getting out ; heie- 
 upon I admire that moft don't defpair in iiich a 
 miferable State. I lee others by me of the lame 
 Nature, I ask them if they are better infona 4 
 than I, they lay no. 
 
 Whereupon thole miierable ftraglers, look- 
 king about them, and leeing fome pleafant 
 Objeds, prefently were wholly taken up with 
 them > as for my particular, I could not be la- 
 tisfi'd Ib, nor could take any Pleafure in the 
 Society of Perfons like my lelf, that were miie- 
 rable as I was, and indigent like my felf , ! fee 
 they cannot give me comfort in my Death, I 
 will die alone ; now were I alone I would not 
 build Houfes, I would not concern my felf 
 in troublelbm bufineffes, 1 would not feek the 
 efteem of any body, I would only endeavour to 
 dif cover Truth. 
 
 So 
 
Mr. Pafcairs Cfjoufifttg att& Eeflectiottg 
 
 So that confidering how great likelihooc 
 p.VHI. there is of ibmething elfe befides what I fee, 
 I inquir'd if this God every body Ipeaks of 
 hath not given Ibme Marks of himfelf ; I look 
 every where, and fee nothing but obicurity 
 Nature prefents nothing to me but what admits 
 of doubt and inquietude : if I fee nothing there 
 in that fhew'd a Divmicy, I would conclude 
 not to believe at all : If 1 every where fee the 
 marks of a Creator, I would relt at quiet in be 
 lievihg : but feeing too much to deny, and too 
 little to be affur'd, I am in a State to be pitted 
 and have wifh'd a hunder'd times, that if there 
 be a God that fiippOrts Nature, it would have 
 fhewn him plainly ; and that if the Marks tha 
 be given are fallacious, that they had been 
 wholly omitted, that it would have faid all o 
 nothing, to the end I might have known wha 
 fide to have taken ; whereas in the State I am 
 In, not knowing what I am, nor what I fhoulc 
 jlo, I neither know my Condition nor my Du 
 ty. My heart is wholly bent to know wher 
 the chiefeft good is, to follow it, I ftiould think 
 nothing too dear to obtain it. 
 
 I fee a great many Religions in all parts o 
 the World, and at all times, but neither do 
 their Morals pleale me, nor their Proofs con 
 vince me ; ib that I ftiould as well have refus'c 
 the Religion of Mahomet, as that of China y anc 
 the Romans and Egyptians ; for this only Reafon 
 that the one having no more Marks of Trut 
 than the other, nor nothing that determine 
 Realbn cannot incline to one of them, an 
 more than the other. 
 
 But whilft I confider this inconftancy anc 
 ftrange variety of Manners and Religions in th 
 
 divers) 
 
upon 
 
 clivers Ages, I find in a little part of the World 
 a peculiar People, feparate from all the Nations 
 of the Earth, whole Hiftories are much anti- 
 enter by feveral Ages, than any others whatlb- 
 cver. I find this People great and numerous, 
 they Adore one God, and are govern'd by a 
 L&to which they fay they receiv'd from his 
 ffend ; they affirm they are the only People 
 I in the World to whom God has revealed his 
 jMyfteries, that all Men are Corrupt and under 
 Gods Wrath ; that they are -abandoned to their 
 Lufts and to their own Will, and that from 
 tbence proceeds the ftrange . Errors and con- 
 tinual Changes which happen amongft them, 
 both in Cuftoms and -Religion, whereas they 
 ' continue unmovable in their Gpurle. But God 
 will not always leave the other Nations in dark- 
 nels, there will a Redeemer come for all ; that 
 they are in the World to declare this, that they . 
 are made on purpole to be the Hero's of this 
 great defign, and to invite all Nations to joya 
 with them in expecting this Redeemer. 
 
 lam furpriz'd at the finding this People, and 
 they deferve to be ferioufly confider'd, for the 
 many fmgular and admirable things that -do 
 there appear. It is a People all compos'd of 
 Brethren ; and whereas all others are made 
 up of the Mais of a number of Families, this, 
 although fo very numerous, all proceeded from 
 one Man, and fo being one Flefh, and Mem- 
 bers-one of another, they make up one united 
 ftrength of one Ible, Family. This is fingii- : 
 lar. 
 
 This is the antienteft People that is ii 1 "*he 
 
 \ knowledgof Man, which inauces me to recora . 
 
 mead unto it a particular Veneration, efpeci.-' 
 
 G 
 
8* Mr. Pafcaffs Cf)0ugf)ts an& Eeflectfottg 
 
 f "y ally in the fearch which we are making ; for if 
 VIII. l ' 
 
 has at all times reveal'd himfelf to Men, it 
 is to this People recourfe muft be had for infor- 
 mation. This People is not only confiderable 
 for Antiquity, but is allb fingular for their Du- 
 ration, having always fubfifted from their firft 
 Original till now ; whereas the Grecians, Lace- 
 Jtewcnians, Athenians^ Romans^ 8cc. and the o- 
 thers that came fo long after them,areext5n<St,and 
 thefe ftill remain, notwithstanding the attempts 
 of Ib many great Kings that have a hundred 
 times eflay'd to deftroy them, as Hiftorians in- 
 form us, and as is eafie to be judg'd by the Na- 
 tural courfe of things, and through length of 
 time wherein they have ftill fubfifted ; and con- 
 tinuing from the firft to the laft times, their Hi- 
 ftory by its continuance, contains in it the fub- 
 ftance of all our Hiftories. 
 
 The Law whereby this People is govern'd is 
 both the antienteft and moft perfed: Law in the 
 World ; it is the only Law that was always ob- 
 ferv'd without interruption in any State, as is 
 mention'd by Pbih thd Tew in iundry places 
 and admirably well by jofefkus againft Appion 
 where he (hews, that 'tis ib antient, that the very 
 name of a Law was not known by the moft and 
 cnt, till above a thouland years after this wa 
 promulgated; infbmuch as H<?wer,that Ipake of fb 
 many People, never usM it. And the purity of thi 
 Law may be eafily feen only by Reading it,where 
 it doth appear, that all things are diipos'd wit] 
 > much Wilclom, Equity,, and Judgment, tha 
 the Antienteft Greek and Roman Legiflators, har 
 ving fbme- knowledge of it, have form'd their 
 principal Laws by it ; which appears by that 
 they call their Laws the Twelve Tables, and by 
 the other Proofs mentionU by Jofephw. But 
 
upan Scatters of 
 
 But this Law is at the lame time the ftri&eft 
 and moft rigorous Law in the World,obliging this 
 People to keep them within bounds^n observing a 
 thouland particular laborious Duties, under pain 
 of Death; Ib that it is as wonderful that it fhould 
 always be kept for Ib many Ages, by Ib head- 
 ftrong and impatient a People as this, whereas 
 all other Nations chang'd their Laws from time 
 to time, although more eafie to be kept. 
 
 2. * This People is yet more admirable in 
 their Sincerity. They keep with great relpeit 
 and fidelity the Book wherein Mofes declares 
 they have ever been ungrateful to God, and 
 faith, that they will be Ib allb after his Death ; 
 but he calls Heaven and Earth to wituels againft 
 them, that he hath warn'd them of it ; that, to 
 conclude, God growing dilpleas'd at them, 
 would dilperle them over the Face of the 
 Earth, that as they provok'd him by Worihip- 
 ping thole which were not Gods, he would pro- 
 voke them by calling a Nation that was not his 
 People ; nevertheleS, this Book that renders 
 them Ib perverle, they keep it as lafe as their 
 Life. It is a fincerity that cannot be equaird in 
 the World, nor has not its Root in Nature. 
 
 3. * Moreover, I do not find any caule at all 
 to queftion the truth of this Book which con* 
 tains all thefe things ; for there is a great diffe- 
 rence betwixt a Book made by a fingle Perlbn, 
 and that he dilperles amongft the People, 
 and a Book that is made by a whole 
 People. 
 
 4. * This is a Book made by Authors that 
 were contemporaries; any Hiftory that is not 
 Contemporary is Sufpitious, as the Books of the 
 SyMUs, Trifmegiftw, and many others that have 
 
 G 2 been 
 
84 Mr. Pafcaiis Cfjou0f)t0 anti Eeflectt'on& 
 
 been cry'd up in the 
 found falfe afterwards. 
 Contemporary Authors. 
 
 TV been cry'd up in the World, and have been 
 *' L *" found falfe afterwards. But 'tis not Ib with 
 
 *. DC. 
 
 Of the Injuftice and Corruption of Man. 
 
 i.Ti yi"An is vifibly made for thinking, it is his 
 1 V JL greateft .Merit and Dignity ; his whole 
 Duty is to think -as he ought ; the true method 
 of thinking is to begin by ones felf, by ones 
 Author, and by ones latter End. Neverthelefs 
 what is it is thought of in the World ? Sel- 
 dom of theie things ; but of taking ones Plea- 
 fare, of growing Rich, of getting Reputation, 
 of becoming a King, without thinking what 'tis 
 to.be a King, or to be a Man. 
 
 ^. * The thought of Man is a thing admirabl 
 by Nature : It mud needs havo very great 
 faults to be undervalued ; yet it has fuch, that 
 nothing is more ridiculous : How great is it by 
 its Nature? how defpicable through its 
 feds ? 
 
 5. * If there be a God, he it is that ought t< 
 be lov'd, and not the Creatures. The Reafbn 
 ing of the Wicked in the Book of Wiiclom, 
 only grounded upon this, That they perfwac{( 
 themfefoes there is no God ; this being granted,, 
 fay they, let us enjoy the Creatures. But had 
 they known there is a God, they would havi 
 concluded the quite contrary : And it is the 
 conclufion of the Wile, There is a God ; let u 
 not therefore enjoy the Creatures. Then al 
 that invites us to cleave to the Creature is Evil, 
 becaule it hinders us either from ierying God if 
 
 we 
 
upon Scatters of Religion* 85 
 
 we do know him, or to feek him if we do not ' ' 
 know him. Now we are full of Concupifcence, 7- 
 then we are full of Evil, therefore we (hould 
 abhor our felves, and every thing that fallens to 
 ought elfe but God only. 
 
 4. * When we would think of God, how ma- 
 ny things do we find that would hinder us, and 
 that tempt us to think of fbmething elle ? All 
 this is Evil, and even born with us. 
 
 5. * It is not true that we are worthy others 
 (hould love us, it is not juft we fhould defire it ; 
 were we born reafbnable, and with any degree 
 of Knowledg of our felves and others, we 
 fhould not have this Inclination : yet 'tis born 
 with us ; then are we born unjuft. Every one 
 leeks himfelf : this is againll all order ; we fhould 
 be for the general : to be for ones felf, is the be- 
 ginning of all difbrder in War, Peace, and Qeco- 
 nomy, &c. 
 
 6. * If the Members of Societies Natural and 
 Civil, tend to the good of the Body, the Socie- 
 ties themfelves fhould tend to a more general 
 Body. 
 
 7. * Whoever hates not in himfelf, this Self- 
 love, and this inftind of preferring himfelf 
 above every thing, is very blind, feeing there 
 nothing more oppofite to Juftice and Truth ; 
 for it is falfe that we deferve it, and it is unjuft 
 and impofljble to attain to it, feeing all defire 
 the ^fame thing. It is therefore an evident in- 
 juftice that we are born in, which we muft 
 free our felves from, and yet we cannoc 
 diveft. 
 
 ^ 8.^ * Neverthelefs no other Religion but the 
 
 Chriftian , ever obferv'd this was a Sin, nor 
 
 that we were born in it, nor that we were 
 
 G 3 bound 
 
26 Mr. PafcalPs CfjougjtjS ana Ejections 
 
 ' , bound to refift it, nor ever thought of pre- 
 
 . X. fobbing an y Remedies. 
 
 9. * There is an inteftine War in Man, be- 
 twixt Reafon and the Paffions ; he might enjoy 
 fome reft, had he Reafon and not Paffions, or 
 had he Paffions and not Reafon ; but having 
 both the one and the other, he cannot be with 
 out Wars, not being able to have Peace wirt 
 the one, without having variance with tt 
 other ; fo that he is always divided and contra 
 ry to hjmfelf. 
 
 If it be an Ignorance which is unnatural, to 
 
 live vtfthout fearching what one is ; it is yet a 
 
 far more terrible one,to live ill in believing God : 
 
 All Men alraoft are in one or the other of thefe 
 
 two Miftakes. 
 
 f. X. 
 
 Jews. 
 
 i. /^*OD intending to (hew that he could 
 VJT form a People Holy with an inwarc 
 Holinefs, and fill them with an Eternal Glory 
 did accomplifh in the things of Nature, wha 
 he was to have done in thofe of Grace, to the 
 end it might be feen, that he could do thing 
 invifible, feeing he did thofe that were 
 vifible. 
 
 He iav'd his People from the Deluge in the 
 Per fon of Noah, he brought them out of the 
 Loyns of Abraham, he redeem'd them from their 
 Enemies, and brought them into a Land o 
 Reft. 
 
 The defign of God was not to fave from the 
 Deluge, and caufc a great People to proceed 
 
 from 
 
ttpott ^attettf of Eelfg ton 97 
 
 from 'Abraham, only to bring them into a< 
 
 land of Plenty ; but as Nature is a Symbol of $ % 
 Grace, ib thele vifible Miracles are Images of 
 invifible ones that he defign'd to do. 
 
 i. * Another Realbn why he made the 
 Jewifti Nation, was, that intending to wean 
 his People from Carnal and Perifhable things, 
 he would ftiew by Ib many Miracles that 'twas 
 not for want of Power. 
 
 g. * This People was plung'd in thefe Earthly 
 . Thoughts, that God lov'd their Father Abraham, 
 ' his Body, and what ftiould proceed from h|m,and 
 that for that caufe he multiply 'd them, a^jdlepa- 
 rated them from all other Nation?, not fuffo- 
 ring them to make Alliance with them; that .^ 
 he brought them out of the Land of vgyf? 
 with thoie mighty Signs he wrought for them ; 
 that he fed them with Manna in the Wildernefs j 
 that he led them into a flourifhing and plen- 
 tiful Land ; that he gave them Kings and a 
 Magnificent Temple, therein to offer Sacrifices* 
 to be cleanfed by fhedding their Blood, and 
 that he might at laft lend mem the Meffias to 
 make them Mafters of all the World. 
 
 4.* The Jews were accuftom'd to fee gre^t and 
 wonderful Miracles ; and looking upon the great 
 wonder of dividing the Red-Sea, and the Pro- 
 mis'd Land, but as an Epitome of the great 
 things to be perform'd by the Meffias, they ex- 
 pefted he would do far greater Wonders^ 
 and that all Mofes had done was only a Pat- 
 tern. 
 
 5. * Having therefore perfifted in thefe Car* 
 nal Errors, Jefiis Chrift came in the fulnefi of 
 time, but not in the outward Splendor as was ex- 
 and therefore they did not believ* ic was 
 Q 4 him* 
 
Mr. 
 
 him. After his Death St. IW .came, teachi 
 Men all thefe things were but Figures, that the 
 Kingdom of God was not in the Fiefii, but 
 the Spirit; that < the ..Babylonians were not M< 
 Enemies, but; their Paffions; that God dwel 
 not in Temples buHf: with .hands, but in 
 humbjeand contrite Heart ; that the Circumc; 
 ling the Body was nothing, but that of th 
 Heart. 
 
 6. * God not being willing to dilcover theft 
 things to this unworthy People, and being 
 pleas'd nevertheleis to foretel them, that they 
 might be believ'd, plainly foretold the time, 
 and Ibmetimes fpake of them plainly, but for 
 the moft part in Types, to the end that thole 
 who liked things My ftical, fhould be latisfi'd ; 
 
 .and thofe who liked things prefigur'd, might 
 iee them therein. Upon this account it was, that 
 when the Meflias appear'd, the People were di- 
 vided ; thofe that were Ipiritual believed in him, 
 thofe that were. Carnal rejected him, and re- 
 maSa'dco be his* Wknefles. 
 
 7. * The Carnal; Q^U/J under ftood not the 
 greatneis nor the humiliation' of the Meffias 
 foretold in their Prbphefies : They did not know 
 him in his Greatnefi, as when 'tis laid, The Mef 
 j?as fhall be Davids Lord, although he be his 
 Son ; that he was before Abraham^ ahd had feen 
 him, they did not. think him ib great as he svas 
 from all Eternity, neither did they know him in 
 his humiliation, and in his Death. The Meffias, 
 lay they, abides Eternally, and this Man fays 
 he (hall dye ; they did not believe ifi hint Mor- 
 tal nor Eternal, they only fought in him 4 
 Worldly greatnefs. 
 
 . 
 
 8. * They 
 
 
 
upon spatters of 
 
 8. * They Ib much loved the things figuring, 
 
 4nd Ib intirely expe&ed them, that when the X. 
 Subftance came in the time and manner fore- 
 told, they were wholly ignorant of him. 
 
 9. * Thole that have pain to believe, leeking a 
 Caule wherefore the Jews believed not. If it 
 were Ib evident, lay Ibme, why did they not 
 believe ? But 'tis their refufal is the very ground 
 t)f our Faith : We Ihould not be near Ib for- 
 ward to believe, had they believ'd ; we fhould 
 
 ,then have had a far greater pretext not to be- 
 'iieve, and to doubt. It is admirable to lee the 
 Jews to be fuch great lovers of Predictions, 
 and yet Enemies to the accomplifhment there- 
 of, and that this averfion it lelf was fore- 
 told. 
 
 10. * To give credit to the Meffias, it was 
 requifite that there fhould be preceding Pro- 
 phefies, that they Ihould be made by Perlbns 
 unfiilpe&ed, and of great dilligence and fideli- 
 ty, and of extraordinary Zeal 5 known to all the 
 World. 
 
 To bring all this to pals, God chole this 
 Carnal People, to whofe keeping he commit- 
 ed the Prophefies which foretold the Meffias, 
 as the Redeemer and difpenfer of Carnal 
 things, which they Ib much doted upon ; Ib that 
 they had an extraordinary Zeal forthele Prophets, 
 and publifhed to all the World the Books 
 wherein the Meffias was promis'd, alluring all 
 Nations that he was to come, and in the very 
 manner foretold in their Books, which they 
 expos'd freely to every Bodies fight. But be- 
 ing deceived by the Meffias his coming in a 
 mean and poor Condition, they became his 
 greateft Enemies, ib that it is came to pals, that 
 
 the 
 
90 Mr. PafcalPs 
 
 the People that were the moft unlikely of any 
 
 $ -^ in the World to favour us, do appear for u< 
 and by the Zeal they have for their Law am 
 Prophets, dc bear and keep with the grea 
 exadnefs imaginable, our Evidences, and thei 
 own Condemnation. 
 
 ii. * Thofe who rejected and crucified Jefl 
 Chrift, and to whom he was a fcandal, are 
 the very Perfbns that preferve the Books that 
 Witnefs of him, and that mention, that he fhall 
 be an offence and fcandal ; therefore in deny- 
 ing him, they plainly fhew it was him ; and he 
 was equally proved to be the Meffias, not on- 
 ly by the righteous Jews that believed in him, 
 but alfo by the wicked Jews who rejected him, 
 both being foretold by the Prophets. 
 
 i a. * Therefore it is the Prophefies were hid, 
 thofe that were Spiritual, which this People ha- 
 ted, under the Temporal, which they loved ; 
 had the Spiritual Senfe been difcover'd, then 
 they would not have liked it, and not being 
 able to fupport it, they would not have been fo 
 Zealous in preferving their Books and Cere- 
 monies : And if they had loved thefe Spiritua 
 promifes, and that they had preferv'd them un 
 corrupt till the coming of the Meffias, thei 
 Tettimony had not been fb ftrong becauie o 
 their favouring them : therefore it was con 
 venient the Spiritual Senfe fhould be hid. Bui 
 on the other hand, had the Spiritual Senfe bee: 
 fo hid that it had not been difcern'd, it woul< 
 not have ferv'd to prove the Meffias, Wha 
 then was done ? This Myftery was hid in a num 
 ber of paffages under Temporal things, and ye 
 was plainly fhew'd in fbme ; befides, the Tiim 
 and State of the World were foretold, as clea 
 
upon Scatters of Eelig iom 9 1 
 
 as the Sun at Noon day, and this Spiritual Senle 
 
 is fo plainly manifefted in fbme places, that ^ ^r 
 not to know and difcern it, requires as imich 
 blindnels as the Flefh impofes on the Spirit, 
 when 'tis ftibjed: to it. See here the way of 
 Gods governing things. 
 
 This Spiritual Senle is vail'd with another 
 Senle in a great many places, and ftiew'd 
 plainly in Ibme, but very feldom indeed ; yet 
 in fuch a way, that in thole places where 'tis 
 .hid, it may be underftood both ways ; whereas 
 in the places where it is manifefted, it can be 
 taken but in one lenle, and can only agree to the 
 Spiritual. 
 
 So that this could not lead into Error, and 
 there could none but fo Carnal a People as they 
 were, be therein miftaken. 
 
 For when good things were promised abun- 
 dantly, what hindered them from undetitanding 
 true Spiritual Riches, but only their Covetouf 
 nels, that underftood it of Worldly Riches? 
 But thofe whole hope and truft was in God, 
 referr'd thele things to God only ; for there are 
 two things that divide the Will of Men, Cove- 
 toulhels and Charity ; not but that Defire may 
 fubfift with Faith, and Charity with the things 
 of the World : But Defire enjoys God and uleth 
 the World, whereas on the contrary. Charity 
 uleth the World and enjoys God. Now it is 
 the end that denominates things ; all that hin- 
 ders us to attain to it, is called Enemy ; fo that 
 the Creatures, though good, are Enemies of 
 the Juft, when they divert them from God ; and 
 God himlelf is looked upon as an Enemy, by 
 tholi whole Lufts he interrupts. 
 
 So 
 
Mr. Paicall's C&Qttg&tg fltt& 
 
 So that the word Enemy relating to the lat 
 ter end, the Juft underftood it of their Paflions, 
 and Carnal Men underftood by it the Babyloni- 
 ans ; Ib that thele Terms were only oblcure tc 
 the unjuft, and 'tis what is laid by Ifaiah, Sign-, 
 legem in Difcipulis meis, and that Jeft/s Chrift 
 be a ftone of ftumbling, but bit/Jed are thofe 
 (hall not be offended in him. The Prophet Hofea allc 
 14. i~. fefrh plainly, Where is the wife, and he fiatt he< 
 iny words ; for the ways of God are ftraight, the 
 jhall walk in them, but the wicked jhall fall. 
 
 Neverthelels, this Teftament made after this 
 manner, light to Ibme, and dark to others, did 
 clearly Ihew, in thole whom it darkned, the 
 truth which was to be known by others; for 
 the outward vifible things they received of God, 
 were Ib great and Divine, that it was evicent 
 enough he had the power to give them the invi- 
 fiblc things, and allo the Meffias. 
 
 i;. *The time of the fir ft coming of the 
 Meffias is foretold, that of his fecond coming is 
 not foretold ; becaule his firfrcoming was to be 
 privately, whereas his fecond is to be more pub- 
 lick, and Ib manifeft, that even his Enemies 
 fhall know it. But as he was to come oblcure- 
 ly, and to be known only by fuch as learch'd the 
 Scriptures, God Ib dilpos'd things, that all con- 
 tributed to make him known ; the Jews provec 
 him in receiving him, for they were the keepen 
 of the Prophefies ; and they proved him alfo in 
 not receiving him, becaule therein they accom- 
 plifhed the Prophefies. 
 
 14. * The Jews had Miracles, Prophefies that 
 they fee accomplifti'd, and the Dodrine of their 
 Law was to Love and Worlhip one God, it was 
 allb perpetual ; it had therefore the M*rks of 
 
 the 
 
/upon ^attetg of Ketfgfott* 93 
 
 the true Religion, and Ib it was. But you ... - 
 muft diftinguifli betwixt the Dodrine of the ^' ** L 
 Jews, and the Dodrine of the Law of the Jews. 
 Now the Dodrine of the Jews was not true, 
 though it had Miracles, Prophefies, and Perpe- 
 tuity, becaufe it wanted this other Point, of not 
 Adoring and Loving but God only. 
 
 The Jewifli Religion fliould be confider'd dif- 
 ferently, in the Tradition of their Saints, and 
 the Tradition of the People. The Moral and 
 ^Felicity of it areridiculous in the Tradition of 
 the People, but they are incomparable in their 
 Saints, the Foundation is admirable; It is the 
 antienteft and moft authentick Book in the 
 World : And whereas Mahomet, to make his Re- 
 ligion fubfift, forbid its being Read j Mofes, to 
 Eftablifli his, commanded that all the World 
 fliould Read his. 
 
 15. * The Jewifli Religion is wholly Divine in 
 its Authority, in its Duration, in its Perpetuity, 
 in its Moral> in its Condud, Dodrine, and Ef- 
 fects, &c. 
 
 It was form'd on the pattern and likenefs of 
 the Meffias ; and the truth of the Meffias was 
 acknowledged by the Jewifli Religion, which was 
 the Type of it. 
 
 The truth was only in Type amongft the 
 Jews ; in Heaven it is openly feen ; in the 
 Church it is vail'd and known by relation to the 
 Figure; the Figure was taken from the Truth, 
 and the Truth was known by the Figure. 
 
 1 6. * Whofoever judges of the Jews Religion 
 by the exteriour, cannot rightly underftand it, 
 It is vifible in the Holy Records, and in the Tra- 
 dition of the Prophets, who have iufficiently 
 fhew'd that they did not underftand the Law by 
 
 the 
 
94 Afc PafcalFs 3)0ttgf}tg anfc inflections 
 
 the Letter; fo our Religion is Divine in the 
 Gofpel and Apoftles, but in thole that corrupt it, 
 it is quite disfigur'd. 
 
 17. * There were two forts of Jews : one fort 
 had only vain Pagan Affedions, the others had 
 Chriftian Defires. 
 
 1 8. * The Meffias, according to the Carnal 
 Jews,fhould be a great Temporal Prince; accord- 
 ing to Carnal Chriftians, he came to exempt us 
 from loving God, and to give us Sacraments 
 that operate without us ; neither of thele is the, 
 Chriftian nor Jews Religion. 
 
 1 9. The true Jews and Chriftians believ'd a 
 Meffias that enjoyn'd them to love God, and 
 by this Love to triumph over their Ene- 
 mies. 
 
 20. * The Vail which is over the Scriptures ta 
 the Jews, is alfo to bad Chriftians, and to al 
 fuch as abhor rot themielves ; but how eafily do 
 we underftand rhem, and know JefusChrift 
 when we truly cenfure and abhor our lelves ? 
 
 21. *The Carnal Jews keep the midle be 
 twixt Chriftians and Pagans ; the Pagans know 
 not God, and love only Worldly things; the 
 Jews know the true God, and love the Work 
 only ; Chriftians know the true God, and do not 
 love the World. Jews and Pagans love the fame 
 Riches. Jews and Chriftians know the fame 
 God. 
 
 22. *Itisvifibly a People made exprefly to 
 be Wineffes to the Meffias ; they keep the Re 
 cords and love them, but don't underftanc 
 them : and all this is foretold ; for it is faid, God 
 Law is given into their Cuftody, but like a 
 Book feal'd. 
 
 22. *Whilft 
 
upon ^atterg of ftettgtotu _ 95 
 
 a;. *Whilftthe Prophets were in being to T 
 defend the Law, the People were negligent ; but r X1 - 
 fince there have been noJProphets, Zeal has iuo 
 ceeded, which is an admirable Providence. 
 
 XL 
 
 i. *TpHe Creation of the World beginning to 
 
 X be far off, God provided a Contempo- 
 rary Hiftorian, and appointed a whole Nation 
 to keep this Book ; to the end this Hiftory 
 might be the moft Authentick Hiftory in the 
 World, and that all Men fliould be informed of 
 a thing fo neceffary to be known, and which 
 can be known by no other means. 
 
 2. * Mofes was very Wile and Learned, that's 
 certain ; had he then had a defign to impofe on 
 the World, he would have done it in fuch a 
 manner, as that he might not have been accus'd 
 of deceit: He has done the rruice contrary, for 
 had he told Lyes, there had not been a Jew but 
 would have diicover'd his Impofture. 
 
 Wherefore, for Example, did he make the Lives 
 of the firft Men fo long, and Ib few Generati- 
 ons ? He might have hid himfelf in a multitude 
 of Generations, but he could not in fo few ; for 
 'tis not the number of Years, but the multitude 
 of Generations which render things obicure. 
 
 Truth doth not vary but by the change of 
 Men. Neverthelefs he places two things, the 
 moft memorable that ever hapned, viz*, the 
 Creation, and the. Deluge, fonear one another, 
 that they almoft touch, by the fewnefs of Ge- 
 nerations he places betwixt themj fo that 
 
 when 
 
when he wrote thefe things, the remembrance 
 p.XIL O f t [ iem was fr^ j n t k e Mind of all the 
 
 96 Mr. Pafcaii's Cfjougfitg ana EeaectiottS 
 
 1 wher 
 of tl 
 Jews. 
 
 ;. * Shem who law Lamech, who law Adam, 
 did at leaft fee Abraham, and Abraham law 
 jfor0, who law thofe that, faw Mofes ; therefore 
 the Deluge and the Creation are true. This con- 
 cludes amongft certain Perfons who know it 
 very well. 
 
 4. *The length of the Patriarchs Lives, in- 
 ftead of lofing paft Hiftories, was a means, on ,; 
 the contrary, oi preferving them ; for one great j 
 caufe wherefore we are not very well inform'd 
 of our Anceftors Lifes, is becaule we never liv'd 
 long with them, and that they commonly dy'd 
 before we attained to Years of Difcretion. 
 But when Men liv'd Ib long, Children grew 
 up and liv'd a long time with their Fathers, 
 and Ib difcourfed a long time with them. Now 
 what could they Entertain them of, but the 
 Lives of , their Anceftors, feeing all Hiltory was 
 reduc-d to that, snd that they had not Arts and 
 Sciences, which take up a Confiderable part of 
 the Dilcourfe of our Life? Therefore it is feen, 
 that in thole firft Ages, Men were very exad ir 
 prelerving Genealogies. 
 
 *$. XII. 
 
 Types, Figures. 
 
 i. *T*Here arelome Figures clear anddemor 
 JL ftrative, there are others that appear 
 more oblcure, and that are not convincing, bui 
 only to thofe that are perlwaded by other vvays : 
 iuch Tyjpes are like thofe which , Ibme ground 
 
 upor 
 
upon the Prophefies in the Revelations, which - 
 they explain as they lift themfelves ; but the dif 
 ference betwixt them is, that they have no ari^ 
 doubted ones to uphold them ; fo that thore is 
 nothing fo unjuft, as when they pretend "theirs 
 are as well grounded as fome of ours ; for they 
 have not any fb dertionftrative as we have. The 
 thing is not therefore alike ; thefe things, ought 
 not to be equalPd and confounded together, be- 
 caufe they feem to be like each other on one 
 . fide, being fb quite different on the other. 
 
 i. * One of the chief Reafons wherefore the 
 Prophets vail'd the Spiritual things they pro- 
 mis'd under the Figure of Temporal things, 
 was, becaufe they had to do with a Carnal 
 People, whom they were to make Depofitory of 
 the Spiritual Teftament. 
 
 j * Jefus Chrift figur'd by Jofefb, the beloved 
 ot his Father, fent to fee his Brethren ; is the 
 Innocent, fold by his Brethren for twenty Pence, 
 and by that means become their Lord, their 
 Saviour, the Saviour of ftrangers, and even the 
 Saviour of the World; which had not been, had 
 they not uefign'd his Ruin, unlefs they had re- 
 jeded and fold him. 
 
 4- * In the Perfon, Jofeph was Innocent be- 
 twixt two Criminals ; Jefus on the Croft be- 
 twixt two Thieves: Jofefb foretold deliverance to 
 one, and Death to the other on the fame ap- 
 pearances ; Jefus Chrift laves one, and aban- 
 dons the other, after the fame Crimes ; Jofob 
 only foretels, Jelus Chrift atfs ; Jofepb defncs 
 him that he faves, to remember him when he is 
 reftor'd ; and him that Jefus Chrift fives, de- 
 res that he will remember him when he comes 
 into his Kingdom. 
 
 H 5.* Grace 
 
98 Mr. Palcalfs Cf)OU$)tj3 attfc EcflCCtiOttS 
 
 YTTT 5. * Grace is the Type. of Glory, it is not the 
 Alll. u iti m ate end. It was figur'd by the Law, and 
 it felf is the Type of Glory ; yet Ib as it is in 
 the mean time the means to attain unto it. 
 
 6. * The Synagogue perifhed not becaufe it 
 was a Type of the Church, but becauie it was 
 but a Figure, it is falln into fervitude : the Fi- 
 gure fubfifted till the Truth appeared, that the 
 Church might be always vifible, either in the 
 Shadow that promis'd it, or in the efled. 
 
 . XIIL 
 
 That the Law was Figurative. 
 
 i. TPO prove both Teftaments at once it is on- 
 JL ly needful to fee if the Prophefies of the 
 one, are accomplifli'd in the other. 
 
 ^. * To examin Prophefies, they muft be well 
 underftood ; for if one thinks they have but one 
 meaning, than it will be certain the Meflias is 
 not come ; buc if they have a double Senfe, it is 
 certain he is come in Jefus Chrift. 
 
 The main query then is to know, if they 
 have :wo meanings ; if they are Figures or Re 
 alities, that is to lay, if any thing elfe is to be 
 fought befides what they (hew at firft, or if the 
 firft Senfe they offer, be only to be taken, 
 
 If the Law and Sacrifices are the verity, then 
 they muft be acceptable and not difpleafing to 
 God *, if they are Figures they mull pleafe and 
 difpleafe. 
 
 Now in all the Scriptures they pleale and dip 
 pleafe ; then they are Figures. 
 
 3. * To fee clearly that the Old Teftament is 
 Figurative, and that by Temporal things, the 
 
 Prophets 
 
upon ^atterg of Eeltfftom 99 
 
 Prophets meant other Riches. It need only be ~ YJTT 
 obferv'd : Firft, That if that it were too mean for ^ AI 
 God to call Men only to the Enjoyment of 
 Temporal Felicities. Secondly, That the ex- 
 preffions of the Prophets very clearly mention 
 Temporal Bleflings, and yet they fay their 
 Difcourfe is Myltical, that their Senfe is not 
 what they openly exprefs, that it will not be 
 fully underftood till the laft Times ; therefore 
 they defign'd to fpeak of other Sacrifices, of an- 
 other deliverer, &c. 
 
 To conclude, it muft be obferv'd, that their 
 Difcourfes are contrary, and deftroy each other : 
 if it be fuppos'd that they did not underftand 
 by the Words Law and Sacrifice, ibmething 
 elie befides the Law of Mofes, and its Sacrifi- 
 ces, there would be manifeft and grois con- 
 tradidions in their Books, and fometimes in the 
 fame Chapter ; whence it follows, that they 
 muft have meant Ibmething elle. 
 
 4. * It is faid, the Law (hall be changed, that 
 the Sacrifices fhall be changed : that they (hall be 
 without Kings, Priefts, and Sacrifices ; that 
 there (hall be a New Covenant ; that the Law 
 (hall be renewed ; that the Precepts the^ have 
 received are not good ; that their Sacrifices arc 
 abominable ; that God hath not required them. 
 
 It is laid alib, the Law (hall abide Eternally, 
 that the Covenant (hall be Eternal, that rhe 
 Sacrifice (hall be Eternal, that the Scepter (hall 
 not depart from them, (eeingic was not to de- 
 part till the Eternal King (hould come. Do all 
 thefe Pallages mark that they are Reality ? no. 
 ; Do they^mark that they are Figure ? nb : but 
 that r is Reality or Figure ; but the former 
 excluding the Reality, (hew that it is but Figure. 
 
 H ^ Thefe - 
 
 . 
 
i oo Mr. Pafcall's CfjQttgljtg ant! EeflectiOttg. 
 
 Thefe Paffages altogether cannot be fpoken of 
 
 e R ea ii t y ? a i| ma y be fpoke of the Figure,there- 
 fore they are not fpoke of the Reality, but of the 
 Figure.' 
 
 5. * To know if the Law and Sacrifices are 
 Reality or Figure, heed muft be taken, if the 
 Prophets fpeaking of thefe things, fo fixed their 
 Sight and Thoughts, that they looked no farther 
 than the firft Covenant, or if they defign'd fbme- 
 thing<?i:,whereof they were but the Shadows ; for 
 in a Picture is feen the thing reprefented. To this j 
 purpoie 'tis needful only to examin what they faid* j 
 
 When they faid that it (hall be Eternal, do I 
 they mean to fpeak of the Covenant of which | 
 they fay it fhall be changed ? and in like man- j 
 ner of the Sacrifices, &c. 
 
 6. * The Prophets have faid plainly, that Ifrael 
 fhall always be loved of God, and that the law 
 fhouid be Eternal; and they have faid their 
 Words were vailed, and their Senfe (hould not 
 be underftood. 
 
 7. * The Cypher has a double Senfe, when one 
 finds an important Letter wherein the Senfe is 
 clear, and yet where it is faid the Senfe is vaiPd 
 and obfcure , that 3 tis fb hid , that this 
 Letter may be feen and not feen, and be 
 understood and not underftood, what can one 
 think, but that 'tis a Cypher of a double 
 Signification ; and by how much the 
 more that we diicover a manifeft contrariety 
 in the literal Senfe, fo much the greater obliga- 
 tion fhould we have for thofe that explain the 
 Cypher to us, and make us underftand the hid- 
 den Senfe^ elpecially when the Principles they 
 move upon are clear and natural. It is what 
 Jefus Chrift did, and the Apoftles, they opened 
 
 the 
 
upon ^attetg of Eeltfftom 101 
 
 the Seal, they took away the Vail, and mani- "T^TTTT 
 felled the Subfhnce. To this purpofe they ?^ lil - 
 ta'ight us that the Enemies of Man were his 
 Lulls; that the Redeemer fhould he fpiritual ; 
 that he fhould come after two manners, the 
 one in Humility to abate the Proud ; the 
 other in Glory to exalt the Humble ; that Jefiis 
 Chrift fhould be God and Maa ; that the Law 
 'was Figurative. 
 
 8. *Jefus Chrift made it hisbufinefs to teach 
 'Men that they fhould love one another, that they 
 
 were Slaves, Blind, Sick, Unhappy, and Sin- 
 ners ; that he muft deliver them, enlii>,nten, blefs 
 and heal them ; that this was to be effe&ed by 
 hating themfelves, and following him by Poverty 
 and the Death of the Crois. 
 
 9. *The Letter Kills, all was (hewn in Fi- 
 gures ; it was requifite Chrift fhould dye. God 
 humbled, that there fhould be Circumcifion of 
 Hear t> true Fa ft, true Sacrifice, true Temple, 
 double Law,two Tables of ths Law,two Temples, 
 double Captivity ; this is the -Cypher given to us. 
 
 Laft of all, he (hewed us all theft things were 
 but Figures, and what it is to be truly free, a 
 true Jfraelite, true Circoncifion, true bread of 
 Heaven, &c. 
 
 10. * In thofe Promifes every one finds what 
 he has in his Heart, Spiritual things, or things 
 Temporal, God or the Creatures ; but with this 
 difference, that thofe who therein leek the Crea- 
 tures, do indeed find them, but with many con- 
 tradiiHons, with commands not to love diem, 
 with o;der to Adore God only, and to love 
 none but him ; whereas thofe who leek God 
 find him, without any contradiction, and with 
 command to love him only, 
 
 H 3 ii *ThQ 
 
io2 Mr. PafcalPs Cfjottfiftts anti EeflcctionjS 
 
 1 1. * The Spring of the Contrarieties of the 
 L Scriptures, is God humbled to the Death of the 
 
 Crofs, the Meflias by Death triumphing over 
 Death, two Natures in Jefus Chrift, two com- 
 ings, two States of Nature in Man. 
 
 12. * As one cannot well make the Charader 
 of a Perfon but in reconciling all the contrarie- 
 ties, and that 'tis not enough to follow the con- 
 fequence of agreeing qualities, without reconcil- 
 ing thofe that are contrary : So to underftand 
 the Senfe of an Author, all the contrary paflages* 
 muft be reconciled. 
 
 So to underftand the Scriptures, one muft 
 have a Senfe wherein all the contrary paflages 
 agree : 'tis not fufficient to have one that agrees 
 to feveral agreeing paflages, but one muft have 
 one that muft reconcile eren the paflages that 
 are contrary. 
 
 Every Author has a Senfe to which all con- 
 trary paflagej agree, or he has none at all. This 
 cannot be faid of the Prophets, nor of the 
 Scriptures, they had undoubtedly very much 
 good Senfe ; there muft then be fought one that 
 may accord all contrarieties. 
 
 The true Senfe then is not that of the Jews ; 
 but in Jefus Chrift all the contrarieties are ac- 
 corded. 
 
 The Jews could not reconcile the end of the 
 Royalty and Principallity foretold byHofea, with 
 . the Prophefie of Jacob. 
 
 Look upon the Law, the Sacrifices, and the 
 Kingdom as Realities, and the Paflages of the 
 fame Author can't be reconciled, nor of the 
 fame Book, nor fbmetimes of the fame Chapter ; 
 this fufficiently marks what was the Senfe of 
 the Author. 
 
 J2. *It 
 
upon spattcrss of EeWgtom 103 
 
 i;. * It was not permitted to Sacrifice but at 
 
 Jerufakm, which was the place God had chofen, %ilj 
 no nor to eat the Ty thes but there. 
 
 14. * Hofea foretold they fhould be without 
 Kings, without a Prince, without a Sacrifice, 
 and Idols, which is this day fulfill'd, not being 
 to Sacrifice but at Jtrufakm only. 
 ; 15. * When the Word of God which is true, 
 is falfe literally, it is true Spiritually ; fede a dex- 
 tris m?is ; this is falfe fpoken literally. In thefe 
 .expreffions it is {poke of GoJ, after the manner 
 of Men ; and only fignihes but the intention 
 Men have to let one at their right hand, God 
 has alfo. It is then a mark of Gods intention, 
 not of his manner of executing it. 
 
 So when 'tis laid, God has receiv'd the Odor 
 of your Perfumes, and in recompence will give 
 you a fertile and plentiful Land, God will have 
 for you, becaufe you had for him the iarne in* 
 tendon, as a Man had for one to whom' he gave - 
 Perfumes. 
 
 1 6. * The only Objed of the Scripture is 
 Charity, any thing that don't tend to that only 
 Mark, is the Figure ; for ieeing there is but one 
 end, all that don't tend thither in proper Words, 
 is Figure, 
 
 God doth thus diverfifie this only Precept of 
 Charity, to fatisfie our weaknefi that feeks af- 
 ter change, by this variety that always leads us 
 to our only happinels ; for there is but one thing, 
 neceflary, and we love diverfity ; and God fatis* 
 fies both one and the other by thefe diverfjties, 
 that conduce to this one thing neceflary, 
 
 17. *The Rabbins take breatts of the Spoufe,for 
 Figures, and every thing that don't exprels the 
 only end they have of Temporal good things. 
 
Mr. 
 
 , 1 3, ; * There are thofe that know very well 
 that Mm has no greater Enemy that hinders 
 Hiscommg to God,, than Concupifcence, and no 
 other chief good but God, and not a fat Land. 
 Thofe that think Mans happinefs lies in the 
 Flefii, and his evil in what hinders him from 
 pleafihg his Senles, let them glut themfelves 
 therewith, #nd dye therein. But thofc that leek 
 God with all tl^eir heart, whole greateft di 
 pleaiurc is to be depriv'd of his fight, that only 
 defiretp enjoy him j nor any Ehemies but thole % 
 that hinder him from it, that are griev'd to be 
 compals'd and rul'd by fuch Enemies, let them 
 he comforted, there is a Redeemer for fuch a 
 Memas was promised to deliver from Enemies, 
 aj^^hcre is/<)ne qome to deliver from Iniquities, 
 npi.t/rom Enemies. 
 
 ' When David foretold the Meffias Ihould 
 his People from their Enemies, it may 
 \j be believed it lhall be from the Egyp- 
 ?/y//and fo I cannot fay the Prophefie was ac- 
 complifhU : But it may alfo be believed, that it 
 ilia! f be from Iniquities; for in Reality, the 
 Egyptians are not Enemies, but Iniquities are. 
 Tpis word Enemy is equivocal. 
 
 But if he fays to Man, as he doth, that he will 
 
 deliver 4iis People, from their Sins, as Efay^ and 
 .others, the equivocation is taken away, and the 
 dotibl;Sgnfe pf Enemas is reduc'd to the fmgle, 
 of Wordily Enemies, for had he meant Sins, he 
 migqtotiavp marked it by Enemies, but^if he 
 meant vpjiemies, -he could not defign it by 
 Sins. 
 
 Now --Mfifa* David, and ,Efay, ufed the fame 
 Ternis : Who then dare fay that they had not 
 the fame meaning, and that the Senfe of DaviJ, 
 
 which 
 
 
upon Scatters of EeKgiom 105 
 
 which is clearly of Iniquities when he (pake of-- 
 
 Enemies, was not the fame of that of Mofis in ^-XI V . 
 ipeaking of Enemies ? 
 
 Daniel in his 9. Chapter Prays for the Delive- 
 rance of his People from the Captivity of their 
 Enemies, but he meant Iniquities ; and to fhew 
 it, he faith, Gabriel came and told him he was 
 heard, and that at the end of Seventy Weeks 
 his People fliould be deliver'd from Iniquity ; 
 Sin fliould be at an end, the Redeemer, the 
 , Holy of Holies, (hould bring Eternal Righteouf 
 nefs, not Legal, but Eternal. 
 
 One can no Iboner open this Myftery, but 'tis 
 impoffible but it muft be feen and perceiv'd. 
 Read the Old Teftament in this view, and try 
 if the Sacrifices were Real ; if being defcended 
 from Abraham, was the true caufe of Gods Love ; 
 if the promis'd Land, was the true place of 
 Reft. No, then they were Figures ; allb confi- 
 der all the the Ceremonies enjoy n'd, and all the 
 Commandements that are not of Charity, it 
 will be found they are only Figures. 
 
 f, XIV. 
 Jejw Chrift. 
 
 i. *TpHe infinite diftance there is from Bodies 
 JL to Spirits, does Figure the diftance there 
 is infinitely more betwixt Spirits and Charity, 
 for it is fupernatural. 
 
 All the fplendor of greatnefs, gives but little 
 luftre to thole that feek after the Spirit, 
 
 The Grandeur of Peribns of Wifdom, is in- 
 vifible to the Rich, to Kings, to Conquerours, 
 and to all the great ones of the World. 
 
106 Mr. PafcalPs f)attfff)t0 ffltfc EeflCCtf Uttg 
 
 Y TV The greatnels of the Wifflom that comes from 
 . Alv -(5 oc i i s invifible to Worldlings, and to Men of 
 Wit ; thefe are three Orders of different 
 kinds. 
 
 Great Wits have their Empire, their Luftre, 
 their Gieatnefs, their Victories, and have no need 
 of Worldly Grandeur, which have no relation to 
 the things they leek. Seen by Spirits, not by 
 Eyes ; but enough. 
 
 It is Saints have their Empire, their Luftre, 
 their Grandeur, their Victories, and have no need 4 
 of Carnal or Spiritual greatnels, which is no- 
 thing to them, and that adds nor diminifties no- 
 thing to the Greatnels they defire. They are 
 feen of God and Angels, and not of Bodies, 
 nor of curious Wits : God liifficeth them. 
 
 Archimedes would have had the lame Vene- 
 ration, without greafnefs of birth ; he fought no 
 Battels, but he left admirable Inventions to all 
 the World. O how great and beautiful he is to 
 the Eyes of the Mind. 
 
 Jefus Chrift without wealth, and producing 
 any exteriour knowledg, is in his order of Holi- 
 neis ; he gave no new Arts, he did not Reign, 
 but he was Humble, Patient, Holy in the fight 
 of God, terrible to Devils, without Sin. O in 
 what great Pomp and Prodigious Magnificence 
 did he appear to the Eyes of the Heart, and to 
 the Eyes of Wifdom. 
 
 It had been needlefs for Archimedes to have 
 aded the Prince in his Books of Geometry, al- 
 though he was one. 
 
 There had been no need that our Lord Jefus 
 Chrift fhould come as a King, to fhine in his 
 Kingdom of Grace ; but he game in the brighc- 
 nefs of his order. 
 
 It 
 
upon patters of Eeltgiotu 107 
 
 It is ridiculous to be offended at the meannefs 
 of Jefus Chrift, as if this meannefs was of the?- 
 feme Order of the greatnefs that he (hewed. 
 Let this Greatneis be confider'd in his Life, 
 in his Death, in his Obfcurity, in chufing his 
 Apoftles, in their forfaking him, in his tecret 
 Refur/edion, and all the reft ; he will be feen Ib 
 great, that there will be no caufe to be fcanda- 
 liz'd at a meannefs that is not to be found in him. 
 
 But there are thole that can only admire Car- 
 nal greatnefs, as if there was none Spiritual ; 
 and there are others that admire only Spiritual, 
 as if there were not thofe that were infinitely 
 greater in God. 
 
 All Bodies, the Firmament, the Stars, ^ the 
 Earth, and all Kingdoms are not worth the ieaft 
 of Spirits ; for it knows all thefe things and it 
 fel and the Body knows nothing ; and all Bo- 
 dies and Spirits together, and all their produfti- 
 ons are not worth the Ieaft motion of Charity, 
 for it is of an Order infinitely higher. 
 
 From all Bodies put together one cannot 
 draw the leart Thought, this is impoflible, and 
 of another Order. All Bodies and Spirits toge* 
 ther cannot produce one motion of true Chari- 
 ty, it is impoffible, and of another Order quits 
 Supernatural. 
 
 2.* Jefus Chrift was in an obfcurity (according 
 to what the World calls obfcurity) fuch as Hifto- 
 rians, which only write things of importance, 
 have fcarce perceived them. 
 
 3. * What Man was ever more Glorious 
 than Jefus Chrift ; the whole Jewifli People 
 foretold him before his coining ; the Gen- 
 tiles Ador'd him after his coming, both Jews 
 and Gentiles look upon him as their Center : 
 
 And 
 
Mr. PafcaU's 
 
 And y a ,c what Man ever enjoy 'd lels of all this 
 grapnels? of Thirty three Years, he fpent 
 Thirty without appearing in the World, in the 
 three Jaft Years he was counted an Importer ; 
 the Priefts and chief of the Nation reject him, 
 his Friends and near Relations defpife him, at 
 la ft he dyes a ftumeful Death, betray'd by one 
 of his Difciples, deny'd by another, foriaken 
 of all. 
 
 What fhare then has he in this greatnefs ? Ne- 
 ver Man had fo much Greatneis ; never Man* 
 had more Ignominy. All this greatnels was for 
 us, that we might know it, there was nothing in 
 it for himielf. 
 
 4. *Jefus Chrift fpeaks of the higheft things 
 fo fimply, as if he had not thought of them, 
 and withal fo fully, as it may plainly be lean 
 he meant them ; this clearnefi with this freedom, ' 
 is admirable. 
 
 5. * Who taught the Evangelifts the qualities 
 of a Soul Ib truly Heroick, to paint it fb per- 
 fectly in Jeius Chrift ; wherefore do they repre- 
 lent him weak in his Agony ; cannot they de- 
 fcribe a conftant Death ? yes .doubtlels, for the 
 lame St, Luke represents that of St. Stephen, ftron- 
 gei* tnan that of Jefus Chrift ; they (hew him 
 capable of fear, before the danger of Death is 
 come, and afterwards ftrong ;. but when they 
 fhew him troubled it is when he troubles him- 
 ielf, when Men trouble him he is undanted. 
 
 6. * The Church has been forc'd to fhew Je- 
 fus Chrift was Man, againft thole that deny'd it, 
 as well as to (hew he was God; and the ap- 
 pearances were as great againft one as the 
 other, 
 
 7. *Je(us 
 
upon $)attetg of BeJigtotu 109 
 
 7. * Jefus Chrift is a God to whom one ap- 
 proches without Pride, and to whom one yields 
 without difpair. 
 
 8. * The Converfion of the Gentiles was re- 
 feiVd to the Grace of the Meffias ; either the 
 Jews did not contribute to it, or they did with- 
 out fccceis ; all Solomon, and the Prophets faid 
 was to no purpole. The Wife Men, as Plato, 
 and Socrates, could not perfwade them to Wor- 
 (hip but the true God only. 
 
 9. * The Gofpel fpeaks of the immaculatenefs 
 of the Virgin but till the Birth of Jeftis Chrift ; 
 all referring to Jefus Chrift. 
 
 10. * The two Teftaments have regard to 
 Jefus Chrift, the Old expeding him, the New as 
 his Model, both as his Center. 
 
 IT.* The Prophets have Prophefi'd, but were 
 not Prophefi'd. Saints afterwards were foretold,, 
 but not foretelling. Jeftis Chrift is foretold and 
 foretells. 
 
 12. * Jefus Chrift for all, Mofes for one 
 People. 
 
 The Jews bleffed in Abraham, I will blefs tbofe 
 that bkfs the, but all Nations fhaU be blejjU in thy f 
 Seed', Lumen ad revelationem gentium. Non feat Luk'a 
 taliter omni Nationt, faid Davtd, fpeaking of the Pfal, 
 Law : But Ipeaking of Jefus Chrift, it muft be 
 faid, fecit taliter ommNationi. 
 
 Alfoit appertains tojelus Chrift to be Uhi- 
 verfal. The Church offers Sacrifice but for 
 Believers only : Jefus Chrift offered that of the 
 Grofs for all. 
 
 1 ;. * Let us then fpread forth our Arms to 
 our Redemer, who having been promis'd Four 
 thoufand years, at laft came, and fuffer'd and , 
 dyed for us upon Earth, in the time, and in all 
 
 the 
 
no Mr* PafcalFs &OU$)tg attH KcflCCtiOttS 
 
 - the Circumftances as were foretold. And waif 
 $. XV. ing through Grace, to dye in peace and hope, of 
 being Eternally united to him, let us in the 
 mean time live with comfort, whether it be ir 
 enjoying the good things he fhall be pleased tc 
 give us, or in bearing the Evil things he is pleas'd 
 to fend on us for our good, and that he has 
 taught us to luffer by his Example. 
 
 $. XV. 
 Jefus Chrift fro'tfd by Propkefies. 
 
 i. *TpHe greateft Proofs of Jefus Chrift are the 
 X Prophefies, it is alfb what God moft of 
 all provided for ; the fuccels that fulfill'd them is 
 a Miracle, that fubfifting from the firtt begining, 
 continues to the end of the World. God railed 
 up Prophets for the fpace of Sixteen hundred 
 years, and for Four hundred years after, he dif 
 peried theie Prophefies with the Jews, that carry'd 
 them intc all parts of the World ; fee here the 
 preparation of the birth of Jefus Chrift, whole 
 Golpel being to be believed all the World over, 
 it was not only requifite there Ihould be Pro- 
 phefies that it might be believed, but allb that 
 thefe Prophefies fhould be divulg'd through 
 all the World, * hat it might be believ'd 'by all 
 Men. 
 
 2. * If any one Man Ihould have writ a 
 Book of Predictions of Jeliis Chrift for the time 
 and manner; and that Jefus Chrift Ihould come 
 in the manner . as was Prophefi'd, it would 
 (hew a very great clearness. But herein is 
 more > here is a Succeffion of Men for the Ipace 
 c Four thoufand years, that conftantly and 
 
 without 
 
upon patters of Eeifjtfotu n r 
 
 without any variation come one after another, r 
 and foretell the lame Event. A whole Nation ?'XV 
 affirm it, and which fubfift Four thouiand 
 Years, and that in a whole body, give Tefti- 
 mony of the afliirances they have of it, from 
 whence they cannot be diverted, for any threats 
 or puniftiments can be infli&ed on them ; this is 
 very coniiderable. 
 
 ;. * The time is foretold by the State of the 
 Jewifli People, by the State of the Gentiles, by 
 the State of the Temple, by the number of 
 Years. 
 
 4. * The Prophets having given divers Signs 
 that were to happen at the coming of the Me 
 lias, it was requifite all thefe marks fhould be 
 fulfiird at the time ; and Ib it was neccffary the 
 Fourth Monarchy {hould fucceed, when Daniels 
 leventy Weeks were accomplifh'd ; chat the Scep- 
 ter (hould then depart from JuJab ; ahd that the 
 Meflias (hould come. And then did Jefus Chrift 
 appear, who called himlelf the Meflias. 
 
 5. * It is foretold that in the Fourth Monar 
 chy before the deftruition of the lecond Tem- 
 ple, before the power of the Jews was taken 
 away, and in Daniel's Seventieth Week, the Gen- 
 tiles (hould be inftrucfted, and brought to the 
 knowledg of the lame God ador'd by the jews ; 
 that thole that lov'd him {hould be deliver 'd 
 from their Enemies, and fill'd with his Fear and 
 Love. 
 
 And it hapned that in the Fourth Monarchy, 
 before the deftru&ion of the Temple, &c. the 
 Gentiles in great multitudes Worfhipped the 
 true God, and lived Angelical Lives; Virgins 
 confecrated their Lives to God, renouncing their 
 Pleafures. What Plato could not perfwade a few 
 
 choien 
 
H2 Mr. Pafcaii's tJjouff&ts anti EcflectiottjS 
 
 * chofen Men to do , a fecret Virtue perfwades 
 5$ .XV. a Hundred thoufand ignorant Perfons to do, 
 by the help of very few words. 
 
 Whst's the meaning of all this? It is what 
 joei.2.28. was Propheff d ib long time before hand : Effun- 
 dam fpiritum meum fufer omnem carnem. All Men 
 wallowed in Luft and Infidelity ; all the World 
 became warm with Charity ; Princes renounce 
 their greatnels ; the Rich forfake their Riches ; 
 Virgins fuffer Martyrdom ; Children quit their 
 Fathers Houfes to live in Deierts : Whence pro- 
 ceeds this Courage ? It is becauie the Meflias is 
 come ; thefe are the effe&s and marks of his 
 coming. 
 
 For the fpace of Two thoufand Years the 
 God of the Jews was unknown to the infi- 
 nite numbers of Gentiles ; and in the time fore- 
 told, infinite numbers of Gentiles Adore this only 
 true God. Idol Temples are deftroy'd, whole 
 Kingdoms fubmit to the Crofs. What's all this ? 
 It is the Spirit of God that is powr'd forth on the 
 whole Earth. 
 
 Ter. 23. 7- 6. * It is foretold the Meffias fhould come and 
 
 #3,15. 7. Eftablifh a new Covenant that fhould make that 
 
 of Egypt be forgotten ; that he would write 
 
 his Lav/, not on outward Tables, but in the 
 
 Heart, that he would put his Fear, which was 
 
 J&T.3I.33* bt.c exteriour, in the inward part of the Heart. 
 
 Idc.32 40. ji^ the Jews fhould refufejelus Chrift, and 
 
 that they fhould be forfaken of God, becaufe the 
 
 chofin Vifte yielded nothing but fower Grapes. 
 
 That the chofen People fhould be unbelieving, 
 
 Ifa. $. 2, ingrateful, fifulum non credentem, & contradicen* 
 
 1, 4- &c - tern. That God would ftrike them with blind- 
 
 Ide.d5.2. n; ^ and t i lact h e y (hould grope at Noon Day 
 
 Blind. 
 
 That 
 
upon c^atterg of Eeftfftoiu 
 
 That the Church fliould be little in the begin- 
 ning, but fhoulci increafe afterwards. 5>- 
 
 It is Propheful, that in thole days Idolatry D eut . 2 
 (hould be deftroy'd ; that the Meffias (hould 28, 29. 
 caufe the Idols to fall, and (hould bring Me 
 to the true Worfliip of God. 
 
 That the Temples of Idols fliould be d 
 firoy'd, and that throughout the World t'hey*' 1 ^ 
 fliould offer him a pure Service , and not 
 Beafts. 
 
 That he fliould teach Men the perfect way. Mai, I.IK 
 That he fhoiild be King of Jews and Gentiles, 
 
 And there never came any Man before nor 
 fince, that taught near ib much as this. 
 
 7. * So many Perlbns having foretold this 
 coming, Jefus Chrift came, faying, Behold me, 
 this is the time : He came, telling Men they had 
 no greater Enemies then themlelves ; that 'tis 
 their Lufts that keep them from God,that he came 
 to deliver them, and to give them his Grace, 
 to chufe to himfelf out of all Mankind a Holy 
 Church ; that he came to bring into this 
 Church Jews and Gentiles ; that he came to 
 deftroy the Idols of the one, and the Superftiti- 
 on of the others. 
 
 What the Prophets foretold fliould come to 
 pafs, I rell you my 'Apoftles (hall accomplifh. 
 The Jews are on the point of being forfaken, 
 Jerusalem (hall foon be deftroy'd, the Gentiles 
 (hall know the true God, and my Apoitles (hall 
 inftrud: them in the Worfliip of God, when ye 
 have (lain the Heir of the Vineyard. 
 
 Afterwards his Apoftles laid to the Jews, You 
 are forfaken ; and to the Gentiles, You (hall ea- 
 ter into the .knowledg of God. 
 
 I Unto 
 
1 1 4 Mr. Pafcair s f)ou$)t<3 ana Eeflectf ang 
 
 - Unto this all Men have averfion, by the Natu- 
 XV. ra l oppoficion of their Concupifcence. This 
 King of Jews and Gentiles is fupreffed by the 
 one and the other, and both confpire his Death. 
 All the Powers of the World confpire together 
 againtt this Religion in its Infancy ; the Wile, 
 the Learned, the Kings of the Earth, fbme 
 write, others condemn, others kill ; and not- 
 withftanding all oppofition, you fee Jefiis Chrift 
 in a little time Reigning over them all, and 
 deftroying the Jewifli Worfhip in Jerufalem, , 
 which was the Center of it, and which he had 
 firft chofe for his Church ; and the Worfhip of 
 Idols at Rome, which was the Center of Idol- 
 Worfhip. 
 
 Ignorant and unlearned Men, fiich as were 
 the Apoftles, and firft Chriftians, refitted all 
 the Powers of the Earth ; they bring under 
 Kings, the Wife, and Learned, and deflroyed 
 Idolatry, which had taken fuch deep Root ; all 
 this was cffeded by the Word that had fore- 
 . told it. 
 
 8. * The Jews in putting Chrift to death for 
 net believing him to be the Meflias, gave him 
 the greatelt mark that could be. of being the 
 Meffias; in per fevering not to believe in him, 
 they became the ftrongeft Evidence of him : 
 And in killing him and perfjfting to deny him, 
 they fulfiPd the Prophefies: 
 
 9. * Who can but know Jeftis Chrift in fb 
 many particular Circumftances as were foretold ? 
 
 Mai. 2. i. -P or ' lt ' ls ^^ c -? That he (hall have a Fore- 
 Jfo 9.6. runner. That he fhall be born an Infant. 
 Mich. $.2. That lie fhall be born in Betbhm. That he 
 Ifa.5. 8 ^ a ^ ^ c ^ t ^ ie Familiy of JuJab and David. 
 That he lhall be principally feen from Jerufalem. 
 
 That 
 
upon ^atterg of Eeltfftatu 
 
 That he (hall make the Wife and Learned be- 
 come blind, and preach the Gofpel to the Poor, 
 open the Eyes of the Blind, heal the Sick, and 
 bring thofe into light that lay in darknefs. That 
 he (hall teach the perfeft way, and be a guide ifa. 42.$$* 
 to the Gentiles. That he was to be a Sacrifice 
 For the Sins of the World. That he was to be to- 53 
 the Foundation and pretious Corner Stone. ifa. 2 8. 2$. 
 
 That he was to be a Stone of Humbling and 
 Rock of offence. Ifa - * '4; 
 
 That Jerufakm was to (tumble at this Scone. 
 That the Builders would refute it. That God 
 would make it the chief Corner Stone. And II7 * 
 that this Stone fhould grow into a great Moun- ^ 
 tain, and fill all the Earth, 
 
 That he fhould be rejected, defpifed, betray- xachii. 
 ed, fold, beaten, mocked, affli&ed an infinite 12. 
 manner of ways, made drink Gall, have his ^ al * ^ 8 - 
 Hands and Feet pierced, that he fhould be fpit * "' 8 * N 
 on, his Rayment parted, and put to ? cruel I7>1 
 Death. 
 
 That he fhould arife again the Third Day, oze. 5.5, 
 that he fhould afcend into Heaven, and fit on 
 the Right Hand of God. That Kings lhouldpfal.no. 
 rife up a gain ft him. That being on the Right p , ; 
 Hand of his Father, he fhould be Victorious over al * 2 - 2 * 
 his Enemies. That the Kings of the Earth and 
 all Nations (hould Adore him. That the Jews 
 (hould fubfift a People. That they (hould be 
 Strangers, without King, without Sacrifice, or t er . tl 
 Altar, &c. without Prophets, expecting Salvati- 
 on, and finding none. 
 
 i o. * The Medics himfelf would Create a great 
 
 People, Chofen, Eled, Holy ; would condud, 
 
 feed, and bring it into the place of Reft and 
 
 Holinefs ; would make it Holy to God, would 
 
 1 * make 
 
1 1 6 Mr. 
 
 - ^ry make it the Temple of God, would reconcile it 
 5>. AV . to Qoj^ fa VQ ; t f rorn t k e wrat h of God, would 
 
 deliver it from the flavery of Sin, which fo vi- 
 fibly reigneth in Man ; give Laws to this Peo- 
 ple, write thefe Laws in their Hearts, offer him- 
 felf to God for them, Sacrifice himfelf for them, 
 would be an offering without fpot, and himfelf 
 the Prieft, he was to offer his own felf, and 
 offer his Body and Blood, and neverthelels offer 
 but Bread and Wine to God. Jefus Chrift doth 
 all this. 
 
 11. * He is foretold, to come a Saviour that 
 fhquld break the Serpents Head, that {hould free 
 his People from their Sins, ex omnibus iniquitati- 
 bits : that he was to have a New Teftament, 
 which was to be Eternal ; that he was to have 
 another Priefthood after the Order of Afelcbife- 
 
 * deck ; that this (hould be Eternal. That Chrilt 
 (hould be Glorious, Powerful, Strong, and yet 
 withal fb mean, that he (hould no,t be known ; 
 that he (hould not be taken for what he was, 
 that he (hould be rejeded, that he {hould T)e 
 put to Death, that his People which had re- 
 jected him (hould not be his People ; that thofe 
 who Worfliipp'd Idols (hould believe in him, and 
 fhould come unco him, that he (hould forfake 
 Sion and Reign in the Center of Idolatry ; that 
 neverthelefs the Jews (hould fubfift Itill ; that he 
 {hould come of the Tribe of Juda, when there 
 was no more Kings. 
 
 12. * Ever fincethe beginning of the World 
 the expectation or Adoration of the Meffias has 
 
 * continued without interruption ; that^ he was 
 promis'd to Adam prefently after his l H all j that 
 there has fince many Men been found, that 
 have faid, God had revealed to them that a Re- 
 deemer 
 
upon ^attetg of 
 
 deemer (hould be born, that (hould fave his Peo- 
 ple : That afterwirds Abraham came and liid, 
 that it was reveaPd- to him rhat he (hould be 
 born of him by a Son that he fhould have ; that 
 Jacob declared, that of Jiis twelve Sons, it was 
 of Judah that he (hould be born : That Mofes 
 and the Prophets came afterwards, declaring 
 the time and manner of his doming ; that they 
 faid, the Law they had, was only till the Meffias 
 came; that till then it- (hotild fubfift, but that 
 >Law which lucceeded .ic (hould continue tor 
 ever ; that fo their Law, or that of the Meffias, 
 whereof it vvas a Figure, (hould remain for e- 
 ver in the World ; that it held ever been, ancj, 
 that in the end Jefas Chrift came in all the Cir- 
 cumftances that were foretold. 
 
 If all this was. fo plainly Prophefi'd to the - . 
 jews, might fome fty, wherefore did they not 
 teiieve ? Or Why were they not utterly de- 
 lirroy'd for denying Ib clear a thing ? I anfwer, 
 Both the one and the other was Prophefi'd, 
 that they (hould not believe fo plain and evi- 
 dent a thing, and that ehey (hould not be 
 quite deftroyM ; and norhing can be more 
 Glorious fo," the Meffiis ; for 'twas nor lufficient 
 there (hould he Prophets, ic was requifice their 
 Prophefies (hould be prefervM without falpid- 
 on. Now, &/;. 
 
 i ;. * The Prophets did prophefie of parti- 
 cular thing?,, and of thole of the Meffias, to 
 the end thit the Prophefies of the Meifias 
 (hould not be without Proofs, and that the 
 particular Prophelies (hould noc be without 
 i; uit. 
 
 14. * Non habemifs Rerem ni[i Ctefartm, fiid Job. ip. 
 the Jews.-. Then Jefus Chriit was the Meffias, 15- 
 
 1 ; feeing 
 
1 18 Mr. Pafcall's f}Qtt$)t!3 atttl EefletftOttg 
 
 ' v ' feeing they had no other King but a Stranger, 
 *< Avl. anc j that tbey would have no other. 
 
 15. * The Seventy Weeks of Daniel are e- 
 quivocal for the time of their commencement, 
 by reafon of the Terms of the Prophefie ; and 
 for the time ot the end, by reafon of the diver- 
 fity of Chronologers. But all this difference ex- 
 tends only to two hundred years. 
 
 1 6. * The Prophefies which reprefent Jeftis 
 Chrift Poor, do alfb reprefent him Lord of all 
 the World. 
 
 The Prophefies which foretel the time, do ' 
 only foretel him chief of the Gentiles, and 
 iuffering, and not in great Power, and Judg of 
 all. And thofe which reprefent him Glorious, 
 and Judg of all Nations, do not mark the 
 time. 
 
 17. * When there is mention made of the 
 Meffias as Great and Glorious, it is vifible that 
 it is to Judg the World, and not to Redeem it. 
 
 $f. XVI. 
 
 Divers Proofs of Jefas Chrijt. 
 
 i.T^TOtto believe the Apoftles, it muft be 
 JL\I faid they were deceiv'd, or went a- 
 bout to deceive others ; both one and the other 
 is difficult : As to the former, it is impoffible to 
 be miftr.ken in taking a Man to be rifen a- 
 gain ; and as for the other, the Hypothefis 
 that they were deceived, is ftrangely abfurd ; 
 trace it all along : Let it be imagined thefe 
 twelve Men affembled after the Death of Je- 
 fii$ Chrift, combining together to fay he was 
 rifen again ; they thereby refifted all the Magi- 
 ftrates and Government. Thq Heart of Man is 
 
 l^rangely 
 
 
 
upon spatters of Eelftfom 1 1 9 
 
 ftrangely inclined to inconftancy, lightne/s, 7 
 
 change, to promifes and to Riches: But not -%V 
 one of the(e Men were ftuken by any of theie 
 advantages, no nor by threats of Prifons, Tor- 
 ments, or Death ; if they had, they had all been 
 undone. Let this be confider'd. 
 
 a. * Whilft Jefus Chrift was with them, he 
 might encourage them, but afterwards had he 
 not appeared to them, what is it made them 
 proceed. 
 
 v , 3. *The Stile of the Gofpel is admirable in 
 an infinite number of ways, and amongft others, 
 in that there is no invedive to be feen us'd by 
 any of the Hiftorians againft Judas or Pilate, 
 nor againft any of the Enemies or Perfecutors 
 of Jefus Chrift. 
 
 Had this modefty of the Evangelical Hiftori- 
 ans been affeded, as well as 16 many other tou- 
 ches of Ib fine a Charader, and that they haci 
 not affeded it, but only to have st be taken 
 notice of, had they not dared to have obferv'd 
 it themfelves, they would not have failed to 
 have got friends that would have made tliele re- 
 marks in their behalf. But as they aded in 
 this manner without affectation, and by a mo- 
 tion wholly without Self interelt, thev have 
 not made it be obicrv'd by any ; I know not 
 if it hath been obierv'd to this day ; and 'tis 
 what fhews with what Simplicity the thing was 
 done. 
 
 4. * Jefus Chrift did work Miracles, and the 
 Apoftles after him, alfo the firft Chriftians did 
 many ; becaufe the Prophefies not being yet 
 sccomplifhed, and being fulfilPd by them, no- 
 thing gave full Evidence but the Miracles. It was 
 Prophefied the Meflias fhould Convert the Gen- 
 J 4 tiles 
 
1 20 Mr. Pafcali's CfjOUfffjtS atti> EeffcCttOttg 
 
 tiles ; how was this Propliefieaccomplifh'd, but 
 | n the Converfion of the Nations ? and how 
 could the Nations be converted to the Meffias, 
 vmlefs they faw this laft effeft of the Prophefies 
 that prov'd it ? Before he Died, before his Re- 
 furreclion, and the Converfion of the Gentiles, 
 all was not accomplifh'd ; and fo Miracles were 
 requisite all that while. Now there needs no 
 more for Proof of the truth of the Chriftian 
 Religion, for the Prophefies accomplifh'd are a 
 Handing Proof. 
 
 5. * The condition the Jews are yet in, is alfb 
 a great Proof of the Chriltian Religion ; it is a 
 wonderful thing to lee that Nation fubfift ib 
 many Ages, and in ib miferable a Condition, 
 it being neceflfary to prove Jelus Ghrift, that 
 they fhould fubfift, and that they fhould be mi- 
 ferable, becaufe they Crucifi'd him; and though 
 kt be very contrary to fubfift and be miferable, 
 yet they "ftill fublift in fpight of their mi- 
 lery. 
 
 6. ^ But were they not almoft in the fame 
 Mifery in the time -of the Captivity ? No, thb 
 Scepter was not departed by reafon of the 
 Babyhnifo Captivity, becaule their Reftoration 
 was promis'd and foretold. When Nebucbad- 
 mxz&r led a way. the People, fearing leaft it (hould 
 be thought the Scepter was departed from 
 Judab, they were told before, that they fhoiild 
 be there but for a fhort time, and that they 
 fhould be reftor'd again ; they > Vv/ere alwa\ 
 Comforted by their Prophets, and their Kings 
 continu'c). But the fecond deftru'<3:ion is \vich- 
 Cut any PrOmife of Keftoration, without Pro- 
 phets, without Kings, without comfort or hope, 
 beCaufe the Scepter is Departed forever. 
 
 If 
 
 Y 
 
 ! 
 
upon patters of Eeitgfotu 
 
 It was in a manner not to be Captives, to 
 be fbonly for Seventy years, with affurance to 
 be reftor'd again to Liberty; but now they 
 are Ib without any hope. 
 
 7. * God promis'd them, that though he feat- 
 tertoL them to the ends of the Earth, yet if they 
 kept his Law he would reftore them ; they keep k 
 very punctually now, and yet are kept undfch 
 The Media's muft then bs come, and the Ltw 
 that contained thefe Promifes is accompliflied, 
 
 , by eltablifliing another new Law. 
 
 8. * Had the Jews been all Converted by 
 Jefus Chrift, we (hould only have had doubtful 
 Witneffes ; and had they been quite deftroy'd, 
 we (liquid have had none at all. 
 
 9. *' The Jews deny'd him, but not all ; die 
 Righteous believ'd in him, not the Carnal 
 Jews : And this is fo far from being againft his 
 Glory, that it is the higheft pitch of it. The 
 reafon they had, and what is only found in 
 their Writings, in the Talmud and theRabbim^ 
 is only bocatiie Jefus Chrift did not Conquer 
 the Nations by force of Arms. Jefus Chrift, 
 lay they, was flain, he was overcome, he did 
 not conquer the Gentiles by force, he gave us 
 not their Spoiles, he brought us not any World- 
 ly Riches: Is this all they can fay ? It is there- 
 in that hs is Amiable. 1 would not have fuch 
 a one a Chrift as they figure to themfelves. 
 
 10. * How pleaiartt it is to lee with the Eye 
 of Faith, Dari&s, Cyras, Alexander ^ the Remans, 
 fvmf.-j^ a.- id Hercd^ acting unawares to thcrn- 
 lelvcs, for the glory and advancement of the 
 Goipei, 
 
 f. XVII. 
 
122 Mr. Pafcall's Cfjoufffjts anH EeflectiottiS 
 
 i xm 
 
 Againft Mahomet. 
 
 j. T^He Religion of Mahomet has for its Foun- 
 X elation the Alchoran, and Mahomet. 
 But this Prophet that was to be the laft and 
 great expe&ation of the World, was He fore- 
 told. And what mark has he but what every 
 Man may have that will call himfelf a Pro-, 
 phet ? What Miracles doth he fay himfelf that 
 he wrought ? What Myfteries did he teach ac- 
 cording to his own Traditions? What Morals, 
 and what Felicity i 
 
 2. * Mahomet is withont any Authority, his 
 Reafbns then had need be very ftrong, having 
 only their own weight. 
 
 3. "If two Men dilcourfe of things that ap- 
 pear mean, but that the Difcourfe of one of 
 them has a double Senfe to thofe that hear 
 them, ^nd the Dilcourfe of the other has but 
 one Senfe : if one that is not Privy to their 
 Defign hear thefe two Men fpeak after this 
 manner, he will judg they are both alike. But 
 if afterwards in the Reft of the Difcourfe 
 one of them fpeaks of Angelical things, and the 
 other always of mean and common, and even 
 of impertinencies, he will judge the one fpeaks 
 myftically and not the other, the one having 
 fufficiently (h^wn he did not approve fuch 
 Follies, and was capable of Myfteries, and the 
 other that he was uncapable of Myfteries, and 
 capable of Impertinencies. 
 
 4. * It is not that there's any thing very ob- 
 fcure in Mahomet 9 and that it thould be thought 
 
upon fattens of Eettgiom 1 23 
 
 he had a myfterious Senfe, that I would have 
 things judg'd ; but becaule things are clear, by y- 
 his Paradife, and the reft. It is therein he is ri- 
 diculous ; It is not Ib of the Scripcures : I grant 
 there may be fbme dark Paffages, but there are 
 things wonderfully clear, and Prophefies mani- 
 feftly accomplifh'd. The thing is not alike, one 
 muft not confound and equal things that do 
 not referable each other, but by the obfcurity> 
 and not by the clearnels ; which obicurities 
 \do merit, when they are divine, to be revered. 
 
 5. *The Alchoran faith, St. Matthew was a 
 good Man, therefore Mahomet was a falfe 
 Prophet, either in calling good Men bad, or in 
 not believing them in what they Ipake of 
 Jefus Chrift. 
 
 6. * Any Man may do the things Maho- 
 met did, for he wrought no Miracles, he was 
 not foretold, 8cc. no Man can do what Jefus 
 Chrift did. 
 
 7. * Mahomet eftablift'd his Religion by kil- 
 ling others, Jefus Chrift in killing his own ; 
 Mahomet in forbidding to Read, Jefus Chrift in 
 commanding to Read. To conclude, it is fb 
 contrary, : .that if Mahomet took the way to 
 fucceed Humanly, Jefus Chrift took the way 
 to perifh Humanly ; and inftead of concluding 
 that becaule Mahomet iiicceeded, Jefus Chrift 
 might have fucceeded ; it muft be laid, that 
 becaule Mahomet fucceeded, Chriftianity ought 
 to perifh, had i: not been fupporced by a Divine 
 power. 
 
 $. XVIII. 
 
124 Mr. Pafcall's C&OUSWS miti EeflWfong 
 
 * XVIIL 
 
 'Gods defign in hiding himfelf fromfome, and difcove* 
 ring himfelf to others. 
 
 was pleas'd to Redeem Men, and 
 
 I, /^ 
 VJ 
 
 to bring Salvation to thofe that fought 
 after it. But Men render'd themfelves fb un- 
 worthy of it, that 'tis juft he (hould refufe to / 
 fbme, by reafbn of their infenfiblenefs, what.' 
 he grants to others by Mercy, that which is 
 not due to them ; would he have overcome 
 Hie obftinacy of the molt Reprobate, he 
 might have done it in difcovering himfelf fo 
 nunifeftly to them, that they needed not have 
 doubted the truth of his Exiftence, and fo 'tis 
 he will appear the laft day, with fuch a great 
 Glory and overturning of Nature, that the 
 blindeft (hall plainly fee him. 
 
 It is not in this manner that he intended to 
 appear at his coming in Humility, there be- 
 ing fo many Men that rendering themfelves 
 unworthy of his favour, he was pleas'd to leave 
 them depriv'd of the Good they did not de- 
 fire. It was not therefore neceffary he fhould 
 appear wholly in a Glorious manner, and ab- 
 Iblutely capable of convincing all Men ; nei- 
 ther was it alfo juft that he fhould appear in 
 fo obfcure a way , but that he might be 
 Known of thofe that fought him fincerely. Un- 
 to fuch he clearly enough manifefted himfelf, 
 and fo (hewing himfelf plainly to thofe that 
 fought him with all their Heart, and hid from 
 thole that forfook him with all their Heart ; 
 he fo reveal'd himfelf that he gave marks of 
 
 himfelf, 
 
V 
 
 upon ^tatters of Edfgiotu ~ 125 
 
 himfelf, vifible to thofe that fought him, ob- 
 
 fcureto thofe that fought him not. There is $- 
 light fufficient for thofe that defire to fee, and XVIIL 
 obfcurity enough for thofe that don't defire 
 to fee. 
 
 2. * There is light enough to enlighten the 
 Elet, and obfcurity enough to humble them. 
 There is obfcurity enough to blind the Repro- 
 bate, and light fufficient to condemn them and 
 render them inexcufable. 
 
 3. * Did the World fubfift to teach Men the 
 Exiftence of God, his Divinity would (hine in 
 all parts in an undeniable manner ^ but as it 
 fubfifts but by and for Jefus Chrift, and to 
 inftruft Men of their Corruption and Redemp- 
 tion ; there is found great abundance of Proofs 
 of thefe two Truths. What is therein feen 
 doth mark, neither a total exclufion, nor a rna- 
 nifeft prefence of a Divinity, but the Prefence 
 of a God that hides himfelf; every thing 
 bears this Character. 
 
 4. * Had nothing of God ever appeared, 
 this Eternal privation had been equivocal, 
 and might as well have referred to the abfenca 
 of the Divinity, as to the unworthinefs of 
 Men to know him ; but inafmuch as he, ap- 
 pears fbmetimes and not always, this takes a- 
 way all difficulty. If he appears once, he is 
 always ; and fb nothing elfe can be concluded, 
 but that there is a God, and that Men are un- 
 worthy of him. 
 
 5. * God's defign is more to enlighten the 
 Will than the UnderftandSng : Now perfedfc 
 light would be only good for the Underitand- 
 ing, it would be hurtful to the Will. 
 
 6. * Were 
 
i27 Mr. Pafcall's Cfjougftts mtfc Kefletfions 
 
 6. * Were there no ohfcurity, Men would 
 
 tf- not be fenfible of their Corruption ; were 
 
 XVIII. there no light, Men would not hope for Re- 
 medy. So that 'tis not only juft, but neceflary 
 for us, that God (liould in fome meafiire be 
 hid from us, and in fome ibrt difcover'd to us, 
 becaufe 'tis alike dangerous to Miin to know 
 him without underftanding his Milery, and to 
 know his Milery without knowing God. 
 
 7. * Every thing informs Man of his Con- 
 dition, but it mult well be underftood ; for'' 
 'tis not true that God difcovers himfelf in all 
 things ; but 'tis moft certain that he hides him- 
 felf from thole that 'tempt him, and that he 
 difcovers himfelf tothofe that feek him ; becaule 
 Men are altogether unworthy of God, and 
 capable of God ; unworthy by their Corrupti- 
 on, capable of him by their firft Creation. 
 
 8. * There's nothing in the World but thews 
 either the Milery of Man, or the Mercy of 
 God ; or the weaknels of Man without God, or 
 the ftrength of Man with God. 
 
 9. * The whole Univerfe teaches a Man 
 either that he is Corrupted, or that he is Re- 
 deemed ; all fhews him either his Grandeur or 
 his Misery. The abience of God appears in 
 the Gentiles, the protection of God appears in 
 thn Jews. 
 
 10. * All things turn to the good of the E- 
 left. even the oblcure things in the Scriptures, 
 for they revere them by realon of the Divine 
 light they fee in them ; and all turns to 511 to the 
 Reprobate, even the clear things ; for they 
 bla/pheme them, by realon of the oblcure 
 things which they do no: undcrftand. 
 
 II. *If 
 
upon Scatters* of EeKgfotu 126 
 
 ii. * If Jefiis Chrift were come only to 
 Sandify, the whole Scriptures, and every ching v ^* ff 
 would tend thereunto, and it would be very XvIH. 
 eafic to convince Infidels. But as he came, 
 in Santtificationem & in fcandalum^ as Efaj laith, Ifa, 8. 14* 
 we cannot overcome the obftinacy of unbe- 
 lievers ; but this makes nothing againft us, be- 
 caufe we fay there is no conviction of Gods 
 doings for obftinate Spirits, and fuch as do not 
 ilincerely leek the Truth. 
 
 \ 1 1. * Jefus Chrift came, to the end that 
 thofe which were blind (hould fee, and that thofe 
 which fee fliould be blind : he came to heal 
 the Sick, and let the Healthy dye; to call 
 Sinners to Repentance, and juttifie them, and 
 leave thofe that thought themfelves Righteous 
 in their Sins ; to fill the Hungry, and feud the 
 Rich empty away. 
 
 13. * What do the 'Prophets lay of Jefus 
 Chrift ? That he (hall appear plainly to be God: 
 No, but that he is a God truly vailed ; that he 
 (hall not be known; that it lhall be verily 
 thought 'tis not him ; that he (hall be a Rock of 
 offence, at which many lhall ftumble, Sec. 
 
 14. * It is to make the Meffias be known 
 to the good, and unknown to the bad, that 
 God made him be foretold after this manner, 
 If the manner of the Media's coming had been 
 plainly Prophefi'd, there would not have been 
 any obfcurity even for the wicked ; h:A the 
 time been obfcurely foretold, then there would 
 have been difficulty even for the good ; for 
 the fincerity of their Heart would not have fuf- 
 fcred them to have underftood that a n> for ex- 
 ample, fjgnihes 600 years. But the time was 
 clearly foretold, and the manner of it, in Types. 
 
 By 
 
126 Mr. Pafcall's f)QU0f}t{5 antl KefltatlOttiS 
 
 By this means the wicked taking the good 
 
 t k" in S s P rorn * s 'd f r Worldly Goods, they err, 
 though the time be plainly foretold ; but the 
 good do not err; for the underftanding of 
 good things promised depends of the Heart, 
 that calls that good which it loves ; but the 
 underftanding of the promis'd time, depends 
 not of the Heart, and fo the clear Prediction 
 qf time, and obfcme of Riches, doth only de- 
 ceive the wicked. / 
 
 15. * What was the Meffias to be, feeing/ 
 that by him the Scepter was to continue for 
 ever in Jud*b, and that at his coming the 
 Scepter was to be taken away from Judah ? 
 
 To caule that in feeing they fhould not lee, 
 and in hearing they fliould not underftand, no- 
 thing was more juft. 
 
 1 6. * Inftead of complaining that God hid 
 himfelf, we are bound to give him Praiie for 
 ib much difcovering himfelf, and aHo render 
 him Thanks for not diicovering himielf to 
 the Wife and the Great, who were unworthy 
 to know fo Holy a God. 
 
 17. * The Genealogy of Jefus Chrift is in 
 the Old Teltament mingled with ib many o- 
 ther things, that it can hardly be diicern'd ; 
 had not Mofes kept the Regirter but of the 
 Pedigree of Jefus Chrift only, it would have 
 been -too palpable ; after all, they that confider 
 it narrowly, may fee that of Jefus Chrift, by 
 [fhamar and Ruth, 8cc. 
 
 18. * The moft apparent defeds give matter 
 to thofe that rightly underftand things ; for 
 Inftance, ths two Genealogies of Matthew and 
 Luks^ it is evident they were not made by 
 concert. 
 
upon C^atterg of Eelfgiom 
 
 19. * Let us not be therefore charged with 
 want of Light, feeing we own it; but Jar the 
 Truth of Religion be confefled even in the 
 very obfcurity of Religion, in the little Light 
 we have, and the indifference we have to 
 know it. 
 
 10. * Were there but one Religion, God 
 would be too manifeft ; were there no Martyrs 
 but in our Religion, it would be the fame. 
 
 2,1. * Jefus Chrift to leave the Wicked in 
 Vheir blindnefs, faid not that he was not of 
 Nazareth, nor that he was not the Son of 
 Jofefb. 
 
 21. * As Jefiis Chrift continu'd unknown a- 
 mongft Men, fb Truth continues amongft 
 common Opinions, without any outward diffe- 
 rence ; fb the Eucharift in common Bread. 
 
 13. * If the Mercy of God be fb great that 
 it inftruds us favingly, even then when it hides 
 it felf, what Light may we not exped, when 
 he (hall unvail himfelf ? 
 
 14. *We can underftand nothing of the 
 Works of God, unlefs we lay down this Prin- 
 ciple, That he blinds fbme, and enlightens o- 
 thers. 
 
 $. XIX. 
 
 That the True Chriftians> and the True Jew* are 
 not of the fame Religion. 
 
 I. TT^HeJewifli Religion feemed effentially to 
 ^ JL confift, in being come of Abraham, in 
 Circumcifion, in Sacrifices, in Ceremonies, the 
 Ark, the Temple at Jerufakm ; and to con- 
 clude, in the Law, and in the Covenant of 
 Mofes. J 
 
 K Ifay 
 
1 30 Mr. Pafcalfs Cljaug!)t0 ana 
 
 r vr ^ I fay, it confifted not in any of thefe things, 
 5>. AlA. k ut j n ^3 } ove O f GO^ anc j God rejected all 
 thefe other things 
 
 God had no regard for the Carnal People 
 that was to delcend from Abraham. 
 
 That the Jews fliall be punifh'd of God, as 
 Deut. 19. wel1 as Strangers, if they offend : If. yen forget 
 20. Godj and follow after ftrange Gods, I tell ycu before- 
 
 hand, ye jhall perijh, like the Nations that God has 
 deftrofd in your fight. f 
 
 That Strangers fhall be received of God a/ 
 well as the Jews, if they love him. 
 
 That the true Jews lookt only for refpeit as 
 they belonged to God, and not to Abraham ', 
 Ifa.53- 1<5. Thou art our Father, though Abraham and Ifrael 
 know us woty thou art our Father and our Redeemer. 
 
 Mofes himlelf has laid, that God was no ac- 
 Deut. 10, cepter of Perfbns ; God, laith he, accefietb not 
 1 7 . Pcrfons nor Sacrifices. 
 
 I fay, the Circumcifion of the Heart is com- 
 manded ; Be ye Circumcifed in Heart, take a- 
 Jer. 4. 4. way all Pride of Heart, and harden not your 
 felves any more, for your God a great God, 
 mighty and terrible, and that accepts not 
 Perfbns. 
 
 That God hath laid, he .will one day do it; 
 .tf. God will Circumcife thy Heart, and thy Chil- 
 drens, that thou mighceft love him with all 
 thy Heart. 
 
 That the uncircumciled of heart fhall be 
 judged; for God will judg the uncircumcifed 
 People, and all the Children of IJrael, becaufe 
 they are uncircumcifed of Heart. 
 
 Gen. 17. 2. * I lay, Circumcifion was a Figure eftab- 
 ! lifhed to diftinguifh the Jevvifh People from all 
 
 other Nations. 
 
 And 
 
upon patters of EeKgiom 1 3 1 
 
 And hence it was, that being in the Wil- ; * 
 dernefs they were not Gircumcifed, becaufe? 1 ^-^ 
 they fiiould not mingle themfelves with other 
 Nations; and that fmce the corning of Jefus 
 Chrift it is no longer neceflary. 
 
 That the love of God is recommended in all 
 things, I take Heaven and Earth to witnefs, that Deur. go* 
 I have fet before you Life and Death, that you Jp> 20. 
 may chufe Life, that you may love God and vbey 
 \hirn, for he is your Life. 
 
 f It is laid that the Jews, for want of this 
 love, fhould be rejected for their Sins, and the 
 Gentiles received in their ftead ; and he laid, / Deut. 32. 
 will hide my. face from them, I will fee what their 20,31. 
 en d Jhall be, for they are a very froward Generati- 
 on, Children in whom is no kftowledg. They have *& ^ 
 moved me to jealoufy with thdt which is not God, 
 they have provoked me to anger with their Vanities ; 
 and I will move them to jealoufy with thofe which 
 are not a People, I will frovoke them to anger with 
 a foolish Nation. 
 
 That Temporal Riches are deceitful, and P&f. 7* 
 that the chief Riches is to be united to God. 
 
 That their Holy Days and Feafts are dilplea- Amos 5. 
 (ing to God. 
 
 That the Jews Sacrifices were difple^fmg to'lfa. 6t* 
 God, and not only thofe of the wicktfjews, Jer.d. 20.- 
 but alfb that he was not pleas'd with thole of 
 the good Jews, as appears by the 49^. Pfalm^ 
 where before he addreffes his Difcourle to the 
 wicked by thefe words, Peccatcri autem dixit 
 Dem, he faith, He defires not the 'Blood nor Sacrifi- 
 ces of Beaps. 
 
 That the Sacrifices of the Gentiles (hall be Mali. un- 
 accepted of God, and that God will not take * King 15. 
 any delight ia the Sacrifices of the Jews. 
 
1 3 2 Mr. Pafcalls CfjOUfffjtjS anil EeflCCttOttg. 
 
 * v " That God will make a New Covenant by the 
 .p. X X. Meffias, an( j t hat the Old Covenant (hall be put 
 ^ d ' 6 ' away. 
 
 Ter.gf.^i. That old things fhall be forgotten. 
 lfa.43. That the Ark (hall no more be remembred. 
 That the Temple (hall be rejected. 
 
 Tcri**i2* That the Sacrifices toould be rejeded, and 
 
 ig.* 7 ' ' other pure Sacrifices eftablifhed. 
 
 Mai. 1. 10, That the Order of Aaron's Priefthood fliould 
 
 ** bereje&ed, and that of Milchifedeck brought in 
 by the Meflias. / 
 
 Pfal. 109. That this Priefthood (hould be Eternal. 
 
 Ifa. $6. That Jerufalem (hould be rejeded, and a new 
 name given. 
 
 Oze. . That this laft name {hould be better than 
 that of the Jews, and (hould abide for ever. 
 
 Jer.si.id. That the Jews (hould be without Prophets, 
 without Kings, Princes, Sacrifices or Altars. 
 
 That yet neverthlefs they (hould (till con- 
 tinue a People. 
 
 .*. XX. 
 
 God is not known to advantage^ 1wt by Jefas 
 Chrijt. 
 
 i.^y VTOft of thole that undertake to prove 
 JLV 1. the Divinity to the prophane, for the 
 m:/fi: part, do begin by the Works of Nature, 
 and they very feldom fucceed. I do riot call 
 in queftion the Iblidity of theie Proofs confe- 
 crated by the Holy Scriptures, they are agree- 
 able to Reafbn ; yet fometimes they are not 
 conformable enough, and lufficiently proporti- 
 on'd to the Dilpofition of the Spirit of thole for 
 whom they are intended. 
 
 For I 
 
upon patters of EeJ&iom 133 
 
 For it muft be oblerv'd, this Difcourfe is not ^ _" 
 > dire&ed to thofe that have a lively Faith, ?** 
 and that prefently lee, that all the World is 
 nothing elfe . but the Workmanfhip of that 
 God whom they Adore : It is to fuch the 
 whole Fabrick of Nature fpeaks the praife of 
 its Creator, and that the Heavens (hew forth 
 his Handy- works. But for thole in whom this 
 , light is gone out, and in whom one would 
 Vwillingly kindle it ; thole Peribns, deftitute of 
 raith and Charity, that only lee darkneis and 
 oblcurity in all the Works of Nature, it leems 
 not to be the beft way of inftru&ing them, to 
 give them for Proofs only of this great and 
 important Subject, the courfe of the Moon, 
 and Planets, or of common Notions, againft 
 which they have ever had an averfion ; the 
 obftinacy of their underftanding has made 
 them deaf to this Voice of Nature, founding 
 continually in their Ears, and experience (hews, 
 that very far from gaining them by this mean:, 
 there's nothing on the contrary more like to 
 hinder them 3 and to deprive them of all hope 
 of knowing the Truth, then to think to con- 
 vince them only by this fort of Arguments, 
 and to tell them that they fhould plainly fee the 
 Truth in them. 
 
 It is not in this manner the Scripture Ipeaks, 
 that knows the things of God better than we 
 do. It tells us indeed, that the Beauty of the 
 Creatures teaches him who made them ; but It 
 doth not fay, that they work this fame effect 
 in all the World. It warns us on the contra- 
 ry, that when they do it, it is not by them- 
 felves, but by the light that God fhsds forth at 
 the lams time in the Minds of thole to whom 
 K 3 he 
 
134 Mr. PafcalPs Cf)0ttg!)t0 attfc EefleCttottjS 
 
 "T v he difcovers himfelf by this means : Quod no- 
 
 P. A A. tum e j jr) e/ ^ mamfefttim eft in ittis, Dens enim Hits 
 1 9 ' manifeftavit. It tells us in general, that God is 
 
 Ifa.43. 15. a God hid, Vere tn es Deus abfconditus ; and that 
 fince the Corruption of Nature, he has left 
 Mankind in a State of darknels, from which 
 they cannot be Freed but by Jefus Chrift, 
 without whom we are deny'd all Communi- 
 
 Mat. ir. on with God ; Nemo novit vatrem niji filius, aut 
 
 2 7- cut <uoluerit films rev el are. 
 
 It is allb what the Scripture intimates to us,/ 
 when it faith in Ib many places, that thoie 
 which leek God (hall find him ; one does not 
 fpeak Ib of a light that is clear and evident, 
 one has no need to leek it, it difcovers and 
 (hews it felf. , 
 
 a. * The Metaphyfical Proofs of God are 
 fb far off from human Reafbning, and Ib in- 
 tangl'd, that they ieldom work upon any ; |nd 
 if that (hould convince any one, it wouldlbe 
 but for the moment that they beheld this cb- 
 monftration, but an hour after they would fie 
 afraid of being cozen'd : Quod curiofitate cognove- 
 rint, fuperi?ia amifervnt. 
 
 Moreover, this kind of Proofs, can only car- 
 ry us to a fpeculative knowledg of God ; and tq 
 know him but in this manner, is not to know 
 him at all. 
 
 The Chriftians Divinity confifts not barely 
 ^n knowing a God that is Author of Geometri- 
 cal Truths, and of the order of the Elements, 
 this belongs to the Heathens. It confifts not bare- 
 ly neither in knowing a God that exercifes his 
 Providence over the Bodies and Goods of Men, 
 to blefs with a long and happy Life thofe 
 which Adore him j this is the Portion of Jews. 
 
ujpon spatters of EeKgfotn 1 3 5 
 
 But the God of Abraham, the God of Jacob 9 is : 
 
 a God of Gonlblation ; it is a God that fills the %X. 
 Heart and Soul that enjoys him ; it is a God 
 that makes them inwardly feel their Milery, 
 and his injfinite Mercy in their very Soul, -fit 
 ling it with Humility, Joy, Confidence, and 
 ,LovC ; which makes them uncapable of any 
 other End , but himlelf. 
 
 The God of Chrittians is a God that makes 
 the Soul fesl, that he is its Soveraign good, 
 that its only lieft is in him, and that it can 
 have no true Joy but in loving him, and that 
 ;withal at the lame time, makes it abhor thole 
 lets which defer and hinder it from loving 
 him with all its might. Self-love and Concu- 
 pifcence, which hinder k, are very burdenfom 
 to it; this God makes it feel that it is oppreft 
 with this -burden of Self-love, and that it is he 
 oajy cancu.re.it. 
 
 9 This is what 'tis to know God as a Chri- 
 ^lian. But to know him after this manne-y 
 one muft at the lame time know ones own 
 Milery, Wretchednels, and the need one has 
 of a Mediator, to bring one nearpr to God, 
 and to unite one to him : Theie Notions 
 muft not be leparated, becaule being leparated 
 they are not only unufeful, but they are hurt- 
 ful. The knowledge of God, without know- 
 ing our own Milery , cauleth Pride : The 
 knowledg of our Milery, without the knowledg 
 of Jefus Chrift, cauleth Defpair ; but to know 
 JeUis Chrift exempts us both from Delpair an4 , 
 Pride, becaufe we therein know God, our 
 own Mifery, and the only means of Reco- 
 very. 
 
 K 4 We 
 
1 36 Mr. Pafcalls f)OU$)tg atttl EeflectUJttS 
 
 W e m ay know God and not our Miferies, 
 
 .XX. or our Miferies and not God, or both God 
 and our Miferies, without knowing the means 
 of being freed from the Milerics that opprefs 
 us : But we cannot know Jefiis Chrift, without 
 knowing both God and our Miferies, and the Re- 
 medy to cure them, becaufe Jefus Chrift is 
 not only God, but he is a God that heals all 
 our Miferies. 
 
 So that all fuch as leek God without Jefiis , 
 Chrift, do not find any light that fatisfies, or f- 
 can be any way profitable to them : For either 
 they attain not to know there is a God, or if 
 they do, it is to no advantage to them, becaufe 
 they imagina means of having Communion with- 
 out a Mediator, with this God whom they have 
 known without a Mediator. So that they fall 
 either into Atheifm, or into Deifm, which are 
 two streams Chriftian Religion abhors both 
 alike. 
 
 We muft then ftrive only to know Jefiis 
 Chrift, feeing it is by him only that we can 
 hope to know God to any advantage. 
 
 It is he is the true God of all Men, that is, 
 of the Miserable and Sinners ; he is the Objecft 
 and Center of all, and whofoever knows him 
 not, knows nothing in the order of the World, 
 nor in himfelf ; for we do not know God but 
 by Jefus Chrift, neither do we know our own 
 felves, but by Jefus Chrift. 
 
 Without Jefus Chrift, Man had remain'd in 
 Sin and Milery ; having Jefus Chrift, Man is 
 freed from Sin and Miiery. In him is all our 
 Happinsfs, our- Virtue, our Life, our Light, 
 and our Hope : And out of him is nothing but 
 Sin, lyfifery, D^rknds^ Defpair ; and we fee 
 
 'nothing 
 
upon $)atrei;0 of Eeligiotu 137 
 
 nothing but obfcurity and confufion in the . 
 
 Nature of God, and in our own Nature. <** ^^ 
 
 . XXL 
 
 TT)e ftrange Contrarieties that are found in the Na- 4 
 ture of Man, in reference to Truth, Happinefs, 
 and fever al other things. 
 
 T Here's nothing more fuprifing in the Na- 
 ture of Man, than the Contrarieties that 
 are therein to be leen, in regard of all things ; 
 he is made to difcern the Truth, he earneftly 
 defires it, he leeks after it, and ncverthelels 
 when he thinks to lay hold of it, his Eyes 
 dazzle, and is Ib diforder'd, that he leems to find 
 fbme great difficulty. This is what has pro- 
 duced Ib many Seds of Pyronians , and of 
 Dogmattfts, Ibme of which have gone abcuc to 
 deprive Man of all knowledg of the Truth, 
 and the others endeavour to allure him of ic; 
 but both with fuch unlikely Reafons, that they" 
 encreafe the diforder and confufion Men are 
 in, when he difcerns no other Light but what he 
 finds in his own Nature. 
 
 The chief Arguments of the "Pyronians are, 
 That we have no certainty of the Truth of 
 things without Faith and Revelation, otherwiie 
 than as we feel it Naturally in our lelves. Now 
 this natural Sentiment is no convincing Proof 
 of their verity, becaqfe there being no certainty 
 without Faith, whether Man be Created by a 
 good God, or by a bad Divel ; if he has been 
 from everlafting, or if he made himlelf by 
 chance ; he is in lulpence if thefe Principles 
 ^re given us either true or falfe, or Incemin, 
 
 According 
 
158 Mr. PafcalPs CfjOUg&t* 
 ' . ' according to our Original. Befides, that no 
 J>-XX1. k oc [y without Faith has affurance if he be a- 
 fleep or awake, feeing that whilit one fleeps, 
 one no lefs affuredly thinks he is awake, then 
 if he were really awake. One thinks one fees 
 Spaces, Figures, Motions ; one. finds the Time 
 pals, one meafures it ; and to conclude, one 
 a6ts juft as if they were awake. So that half 
 our Life being fpent in fleeping, by our own 
 acknowledgment ; what ever we think of it^ . 
 we have no Idea of t Truth, all our Thought^/ 
 being then but Illufions : who can tell if the o- 
 ther part of our Life that we think we are a- 
 wake, is not a fleep, a little different from the 
 other, from which we av/ake when we think 
 we fleep ? as we often dream we dream, when 
 one Thought crowds upon another ? I wave 
 the Arguments uled by the Pyronians, againft 
 the impreffions of Cuftom, Education, Man- 
 ners ; . Countries, and the like things, which lead 
 away Men that difcourfe only on thefe vain 
 Foundations. 
 
 The only hold of the Dogmatifts, is, that in 
 difcourfing fincerely and in good earneft, one 
 cannot doubt of Natural Principles ; We, lay 
 they, know the Truth, not only by Reafoning, 
 but allb by Ssnfe, and a clear and lively under- 
 Handing, and it is by this alfo we know the 
 firft Principles : It is to no purpofe that Reafon- 
 ing, that has no (hare therein, fhould go about 
 to queition it. The Pyrcnians, that have only 
 this for their Object, labour to no purpofe ; 
 we know we do not dream, how weak foever 
 we find our felves to prove it by Reafon ; this 
 weaknefs concludes nothing elfe but the weak- 
 nefi of our Res.fbri., but not the iacertainty of 
 
 our 
 
, upon patters of &eitgtoit+ 
 
 our Senfe, as they pretend. For the knowledg 
 of the firft Principles ; as for Example, that 
 there is Space, Time, Motion, Number, Mat- 
 ter, is as firm as any our Reaionings do afford ; 
 And it. is upon theie Reaionings of the Under- 
 ftanding and Senfe that Reafbn muft relye, and 
 ground all its Difcourfe. I find there arc 
 three diraenfions in Space, and that the Num- 
 bers are infinite ; afterwards Reafbn demon- 
 ftrates, that there is not two fquare Numbers, 
 >one double as much as the other : The Prin- 
 ciples are found, the Proportions are . agreed 
 to, all with certainty, although by different 
 ways. And it is as ridiculous that Reafba 
 fhould demand of the Senfe and Underftanding', 
 Proofs of thefe firft Principles to confent to it, 
 as it would be ridiculous that the Underftanding 
 fhould ask of the Reafbn, a meaning of all the 
 Propofitions it doth demoriftrate ; this weakneis 
 then only ferves to humble Realbn, which 
 would judg all things ; but not to oppofe o'J: 
 Certainty, as if there was nothing but Reafpn 
 able to inftrud us. Would to God we had ne- 
 ver need to jhe contrary, and that we knew all 
 things by inftint and fentiment : But Nature 
 has refus'd us this Happinefs, and has given us 
 buc very few Gifts of this fort ; all the reft can 
 only be attained by Reafoning. 
 
 See here an open War betwixt Men ; every 
 one muft take part, and range himfelf either to 
 the Dogmatifts or the Tyromans y for whoever 
 would think to ft and Neuter, would be a Tyro- 
 nian indeed ; this Neutrality is the very eflence 
 of Pyronifo ; whoever is not againft them, is 
 for them with a Witnefs. What fhall Man do 
 in this State? Shall he doubt of all things? 
 
 Shall 
 
 kjiitii 
 
1 40 Mr. Pafcali's 
 
 *" " T " Shall he doubt if he be awake, if one pinch him, 
 f. AAl. if one b urn hi m ;> shall he doubt if he doubts ? 
 Shall he doubt if he fubfifts ? Sure one cannot 
 proceed fo far ; and I affirm there was never a 
 true real Tyronian. Nature declares the weak- 
 nefs of Reafon, and hinders it from being fo 
 v extravagant. On the other hand, Will any one 
 fay that he certainly poffeffes the Truth ? 
 What ! him that if you urge ever fo little, can 
 (hew no Proofs, and is forced to quit his / 
 hold ? / 
 
 Who (hall reconcile this difference? Nature 
 confounds the Pyronians, and Realbn the Dog- 
 vtatifts. What then will become of thee O 
 Man, that leeks the truth of thy Condition by 
 thy Natural Reafon ? You cannot avoid one of 
 thefe Setts, and cannot fubfift in either of 
 them. 
 
 See hear what Man is, in regard of Truth : 
 Let us now confider him in regard of Felicity, 
 \/hich he fo eagerly hunts after in all his Afti- 
 ons ; for all Men defire to be happy, that's for 
 certain, whatever different means they ule, all 
 tend to this end. What inclines one to go to 
 the Wars, and that the other does not go, is the 
 fame defire in both, but with feveral Profpeds ; 
 the Will does never move oneftepbut with re- 
 gard to this Objeft : It is the motive of all 
 Mens Actions, even of thofe that kill and hang 
 themfelves. 
 
 And neverthelefi fincefiich along Succeflion 
 of time, never any Perfon attain'd this Point, 
 whereunto all do continually aim, without 
 Faith : Every body complains, Princes, Subjects, 
 Noblemen , Plowmen , Young Old , Strong, 
 Weak, the Learned, the Ignorant, the Healthy, 
 
 the 
 
upon ^atterg of Eeligiom 141 
 
 the Sick ; thole of all Countries, of all Ages, 
 
 and of all Qualities. $ XXI. 
 
 So long, conftant, and regular a Proof, 
 fhould convince us of our inability to attain to 
 Happinels by our own ftrength. But Exam- 
 ple will not inftrud us ; it is never Ib perfed-, 
 but there is ftill fomething wanting ; thence it is 
 that we think our hope will not be fruftrated 
 in this occafion, in this, as in the other ; fa 
 \ that the prelent never contenting us, hope de- 
 *ceives us, and from one Evil to another, we 
 go on to Death, which configns us over to Eter- 
 nal Mifery. 
 
 It's ftrange there's nothing in Nature capable 
 to contain the place, and the end of MatQf 
 Happinels; Stars, Elements, Planets, Beafts, In- 
 feds, Sicknefles, Wars, Vices, Grimes, &c. 
 Man being fallen from his firft State, there is 
 nothing but what he eflay'd and try'd, Ever 
 fince he loft true Happinels, every tHing equal- 
 ly leems ib to him, even his own deftrudion^ 
 as contrary as it is both to Realbh and to 
 Nature. 
 
 Some have lough t for Happinels in Authori- 
 ty, others in Curiofity and Sciences, and others 
 in Voluptuoufnels. Thele three Lufts have 
 created three leveral Seds; and thole that were 
 caird Philofbphers, have in cfFed but followed 
 one of thele three > thole that have approached 
 neareft have, confider'd, that 'tis necelFary that 
 the Univerfal which all Men defire, and where- 
 in all fhould have part, Ihould not be in any 
 particular thing which can be enjoy 'd, but by 
 one alone ; and which being divided, more a 
 flids the Pofleflbr by wanting the part he has 
 not, then it does pleale him by enjoying the 
 
 pare 
 
Mr. Pafcairs 3)011$)$ anH Eeflectionis 
 
 part which he hath : They have underftood 
 that true Riches fhould be inch as that all may 
 enjoy them at once, without Envy or any di- 
 minution, and that no body fhould lole them 
 againft his Will. They have imagin'd it, but 
 they never could find it ; and inftead of a Iblid 
 and efFe&ual Good, they have enjoy'd nothing 
 but the empty Image of Fantaftical Virtue. 
 
 Our inftinft makes us find we muft leek our 
 Happinels in our (elves ; our Paflions prompt J 
 us exteriourly, even though no Objects offer'd' 
 themlelves to excite them ; outward Objeds 
 tempt us of themfelves, and allure us, even 
 though we did not think of it. So that Philo- 
 fophers may fay as long as they pleafe, Look 
 into your felves, you will there find your Hap- 
 pinels ; they will not be believ'd ; and thole that 
 do believe them, are the emptieft antT greateft 
 Fools : For what is there more Vain and Ridi- 
 culous, than what is propos'd by the Stoicks, and 
 
 ~>re falle then all their Realbnings ? 
 
 They conclude, One may do that at all times, 
 that one can do at Ibme times ; and that becaule 
 the defire of Glory makes fome that enjoy it, 
 do Ibme things well, others may do Ib likewiie ; 
 thele are Feverilh Fits that health cannot imi- 
 tate. 
 
 2. * The inward contefts of Realbn againrt 
 the Paflions, has catifed, that thole who defir'd 
 Peace, broke into divers Sefts : Some would re- 
 nounce all Paflions, and become Gods ; others 
 would renounce Realbn, and become Beafts ; 
 but they could not neither one nor the other ; 
 and Realbn continues ftill, and acculeth the 
 meannels and injuftice of the Paflions, and di- 
 fturbs the Repoie of thole which abandon 
 
 shernlelves 
 
upon Spatters of Eeltgfom 143 
 
 themfelves to them ; and the Paffions are al- 
 
 ways vigorous, even in thole that pretend to^-^* 
 renounce them. Behold here what Man of him- 
 ielf is able to do by his own ftrength, in re- 
 gard of Truth and Felicity. We have a weak- 
 nels to prove that that is invincible againft the 
 Dogmatics ; we have an Idea of Truth, invincible 
 againft the Pyronians. We thirft to know Tiuth, 
 and find nothing but uncertainty in our felves ; 
 \ we leek for Happinels , and find nothing 
 Jbut Milery ; we cannot but defire and wilh for 
 Truth and Happinels, and are incapabk of 
 Truth and Happinels. This defire is left to us, 
 as well to punilh us, as to let us know from 
 whence we are fallen. 
 
 3. * If Man be not made for God, wherefore is 
 not he happy but in God ? wherefore is he ib 
 contrary to God ? 
 
 4. * Man cannot tell where to fix himlelf ; 
 he is certainly goneaftray, and finds in himfelf 
 Ibme remains of a happy State from whence 
 he is fallen, and which he cannot recover ; he 
 leeks for it every where with great fbrrow and 
 without Succefs, in impenetrable darknels. This is 
 the Spring of Controverfies amongft Philolbphers, 
 fome of which have undertaken to reftore fallen 
 Man, by Ihewing his Greatnefs ; others to hum- 
 ble him, by reprefenting his Mileries- What is 
 moft ftrange of all, is, that each Party piake ule 
 of one anothers Reafons to eftablilh their Opi- 
 nion : For Mans Milery is concluded from his 
 Greatnefs, and his Greatnels from his Milery ; 
 fothat fome have Ib much the better prov'd 
 his Milery, as they have leen Proofs of his 
 Greatnefs ; and the others have concluded his , 
 Greatnels with Ib much the more evidence, as 
 
 . they 
 
c&ougfitg anU Eeflectfong 
 
 k* s Mifery it lelf prov'd. All 
 t hat fo me have laid to fhew his Greatnels, has 
 only lerved for Arguments to the others to con- 
 clude his Mifery, becaule from the higher State 
 one is fallen, Ib much the more milerable it 
 renders ones Condition ; and Ib the others oa 
 the contrary. They are rifen up one above 
 another by a Circle without end ; it being cer- 
 tain, that as Men attain to have more knowledg, 
 they difcover in Man more and more his Mile- 
 ry, and his Greatnels. In a word, Man knowsr 
 he is Milerable ; then he is Milerable becauie he 
 knows it ; but it is very great, becaule he knows 
 that he is milerable. 
 
 What a Chimera then is Man ? What a Novel- 
 ty ? What a Chaos ? What a Subjed of Con- 
 tradiction ? Judg all things, weak Worm of the 
 Earth, Depofitary of Truth ; Receptacle of Un- 
 certainty ; the Glory and the Refufe of the 
 Univerle. If he boafts, I'll humble him ; if he 
 is humble , I'll Ipraile him, and will contra- 
 dit him always, until he comprehends that he 
 Is a Monfter incomprehenfible. 
 
 $. XXII. 
 
 General knowledg of Man. 
 
 THe firft thing prelents it felf to a Man 
 when he looks about him, is his Body, 
 that is to lay, a certain portion of Matter that 
 is his qwn ; but to comprehend what it is, he 
 muft compare it to all things that are above 
 him, and all things that are under him, the 
 better to know his juft v Limits. 
 
 let 
 
upon Chatters? of Eeligiom 1 45 
 
 Let him not ftay in looking on the fimple ~ 
 Obje&s that do encompals him : Let him con- 
 template Nature intirely in its full Beauty and 
 Majefty : Let him contemplate the bright Pla- 
 net, put as an Eternal Lamp to enlighten the 
 whole* Univerle : Let him look on the Earth 
 but as a prick of a Pin, in companion of tha 
 vaft compals this Star doth delcribe ; and let 
 him admire that this vaft Circuit it lelf is but a 
 very fmall prick in companion of that which 
 ,the Stars that move in the Firmament do com- 
 pais : And if our Sight ftop there, let our Ima- 
 gination proceed farther. It will be wearied 
 iooner then Nature will want Matter to fupply 
 us with ; all that we behold hear in the World, 
 is but a dark effay in the ample bolbm of Na- 
 ture. No Idea can approach the vaftnels of 
 its diftances . We may as long as we pleale fill 
 pur Conceptions, we only conceive but Atoms, 
 in refpeft of the reality of things. It is an infi- 
 nite Sphere, whole Center is every where- and 
 Circumference no where. To conclude, it is 
 one of the greateft vifible Charaders of the Al- 
 mighty Power of God, let our Imagination lole 
 it lelf in this Contemplation. 
 
 When a Man is come to himlelf, let him con- 
 fider what he is in companion of what there is : 
 Let him look on himlelf as a thing loft in this 
 crooked corner of Nature ; and that as loon as 
 this little Prilbn , wherein he finds himlelf 
 lodg'd, appears to him, that is to lay, the vifible 
 World, let him learn to put a right value upon 
 the Earth, Cities, Kingdoms, and his own 
 felf. 
 
 What is a Man in the infinite ? Who can 
 comprehend him ? But to prefent to him ano- 
 
 L ther 
 
1 46 Mr. PalcaiiV C!j0ugi)t0 mt& 
 
 ~ ' ther prodigy no left wonderful, let him l 
 
 VTI ^ 1S - ^r c ^ n S t ' iat h e knows ; for inftanc, 
 j et a ]sjj t j n the littlenefi of its Body, (hew him 
 other parts incomparably fmailer, Legs with 
 Joynts, Veins in thefe Legs, Blood in thofe 
 Veins, Humors in this Blood, Drops in thefe 
 Humours, Vapors in thofe Drops; and yet di- 
 viding thefe laft things, let him tire his Strength 
 and Conceptions, and that the laft Objed 
 whereto he can attain, be that of our Difcourfe ; 
 h will think, it may be, that is the extream^ 
 littlenefs of Nature. I will yet therein (hew him 
 a new Abyfs. I will not only defcribe to him 
 the vifible World, but alfb what he is capable to 
 conceive of the immenfity of Nature, in the com- 
 pals of this imperceptible atom. Let him look 
 on an infinite number of Worlds, every one of 
 which having their Sun, Planets, Earth, in the 
 lame Proportion the vifible World has ; in the 
 World ct^ Animals, and even of Nits; wherein 
 he will find what the former had (hewn, find- 
 ing alfo in the others the fame thing, without 
 ,., J or repo(e. Let him be loft in thefe Won- 
 ders, which are as furprifmg for their littlenefs, 
 as the others are for their greatnefs ; for who 
 can but admire, that our Body, that but now 
 was not perceivable in the World, which it felf 
 alib was fcarce vifible in the midft of all ; 
 (hould now be a Colofs, a World, or rather all, 
 in refpe<ft of the extream littleneis which one 
 may diicover. 
 
 Whoever looks on himfelf in this manner, 
 doubtlefs will be amas'd to lee himfelf, as it 
 were, lufpended in the Mafs Nature has given 
 him, betwixt theft two Abyfles, of Infinite, and 
 Nothing, from which he is equally cliiunt : He 
 
 will 
 
upon ^attetg of Motion* 1 47 
 
 will tremble at the fight of thefe Wonders, ~ 
 and I believe his Curiofity turning into Admi- 
 ration, he will be more inclin'd to contemplate 
 them in filence, than to inquire into them with 
 Preemption. 
 
 For, to conclude, What is Man in Nature ? 
 a Nothing, in refped of that which is Infi- 
 nite ; an All, in relped of Nothing, a Middle 
 betwixt Nothing and All : He is infinitely di- 
 ftant from the two extreams ; and his Being is 
 no lels diftant from the Nothing whence he was 
 taken, then from the Infinite wherein he is 
 Iwallow'd up. 
 
 His Underftanding keeps the lame degree in 
 the order of intelligible things, as his Body does 
 in the diftance of Nature ; and all it can do, 
 is to dilcern Ibme appearance of the medium of 
 things, in a perpetual delpair of not knowing 
 neither the Beginning nor nd. All things 
 come from nothing, and tend to Infinity. 
 Who can comprehend thele Wonders ! The Au- 
 thor of thefe Miracles underftands them, no 
 body elfe can. 
 
 This State that holds the middle betwixt two 
 extreams, is to be found in all our Faculties. 
 
 Our Senles do not dilcern any extream ; too 
 much nolle makes us deaf ; too much light claz- 
 zels us ; too great and too little diftance hin- 
 der the light ; too much brevity and too much 
 tedioulheis fpoil a Dilcourfe; too much Plea- 
 fure is troublelbm ; too much nolle dilquiets us : 
 We are not lenfible of extream heat nor of ex- 
 tream cold ; the Qualities that are exceflive, are 
 Enemies, and not lenfible to us : We are not 
 any longer lenfible of them, we fuffer them : 
 Too much Youth and too much Age, hinder 
 L ^ the 
 
1 48 Mr. Pafcall's Cf)OUfff)t0 atttl &CfleCtidtt& 
 
 ; the Judgment ; too much or too little Food di- 
 fturbs our bufinels ; too much and too little In- 
 . ftru&ion make it brutifli. Things in extreams 
 fignifie nothing at all to us ; and we are as no- 
 thing to them y we either mifs them, or they 
 us. 
 
 This is our true State : It is what confines 
 our Knowledg within certain limits, beyond 
 which we do not pals ; incapable of knowing 
 all, or of being ablblutely ignorant of all. We 
 are in a vaft medium, always uncertain, and 
 floating betwixt ignorance and knowledg ; and 
 if we think to go forwards, we grow giddy 
 and loofe our hold, it flips away and is gone 
 eternally, nothing can ftay it. This is our Con- 
 dition by Nature, and yet very contrary to our 
 Inclination. We burn with a defire to know all 
 things, and to build a Tower that may reach 
 vo Heaven, but our whole building doth crack, 
 %and the Earth opens and fwallows all up. 
 
 t. XXIII. 
 
 The greatnefs of Man. 
 
 i. T Can think of a Man not having Feet nor 
 JL Hands ; I can alfb think of him as having 
 no Head, if experience did not teach me thac 
 "tis thereby he thinks. It is thinking that 
 makes the being of Man, without which he 
 cannot well be conceiv'd aright. 
 
 ^. * What is it that feels Plealure in us ? Is it 
 the Hand ? Is it the Arm ? Is it the Flefh ? Is it 
 the Biood ? It will be found 'tis ibmething that 
 is immaterial. 
 
 3. * Man is ib great, that his greatnefs appears 
 
 even 
 
upon patters of Edigiotu 149 
 
 even in that he knows himlelf to be milerablc. 
 A Tree don't know it felf to be milerable. 
 It is true, 'tis to be milerable, to know ones 
 lelf to be milerable ; but it is alfb to be Great, 
 to know that one is Milerable ; thus you fee all 
 his Mileries, do prove his Greatneft. 
 
 Thefe are Mileries of a great Lord, Mileries 
 of a depoled King. 
 
 4. * Who is it that finds himielf miferable 
 for not being a King, but only him that is 
 
 * depoled. Shall jane think Paultts Emiliw mifera* 
 ble becaule he is no longer Conful, on the con* 
 trary every body found he was happy to have 
 been Ib, becaule his Condition not did require 
 that he fhould abide Ib always. But Perfeu* 
 was known to be Ib unfortunate for not being 
 King, becaule it was his quality to be Ib, that it 
 was wonder ? d how he could live otherwife. 
 Who .is it that thinks himielf milerable for ha- 
 ving but one Mouth ? And who is it but would 
 be unhappy to have but one Eye ? It may be on? 
 never thought of being troubled for not having 
 three Eyes ; but one may be much troubled foi: 
 having but one. 
 
 5. * We have Ib great an Idea of the Soul of 
 Man, that we can't brook being deipiled, 
 and not to be thought to have a Soul ; and 
 all the Felicity of Man confifts in the e^ 
 fteem of the Soul. 
 
 If then, on the one hand, this falle Glory 
 Men leek after, is a great mark of their Milery 
 and mean State, it is allb of their Excellency ; 
 for whatever Pofleffions he has in the World, 
 whatever health and effential Pleafures he en* 
 joys, he is not contented, if he be not in the 
 efteem of Men ; he puts liich a value upon 
 L 
 
150 Mr. PafcalPs C&OttgfjtS attiJ EefiflttottS 
 
 ~ Senfe of Men, that how Rich ibever he be in 
 T c ^ e World, ^ G thinks himielf unfortunate if he 
 | ias not f a rea fonablc place in the good O- 
 pinion of Men. It is the moft pleafing thing 
 in the World, nothing can divert him from 
 this Defire, and it is the Character the moft im- 
 printed in the Heart of Man ; even Ib far, that 
 thofe that moft of all deipife Man, and equal 
 him to Beafts, yet would fain be admired thenv 
 ielves by their own Sentiment ; their Nature 
 which fur'pafles their Reafbn, convincing them' 
 more ftrongly of the Greatnefe of Man, than 
 Realbn does convince them of their mean- 
 neis. 
 
 6, * Man is but a Reed, the weakeft thing 
 In Nature, but he is a thinking Reed : It is 
 needlefi that the whole Univerfe fhould 
 Arm it fclf to deftroy him, a Vapor, a drop of 
 Wacer^ is enough to kill him. But if the Uni- 
 verfe (liould crufh him, yet Man were more 
 Noble than that which kills him, becaufe he 
 knows he dye?, and the Univerfe is not lenfible 
 of the Victory it has over him. 
 
 So that all our dignity confifts in thinking. 
 It is from this we mtift value our lelves, not 
 from ipace and duration : Let us then ttrive to 
 think well, this is the Principle of true Moral- 
 lity. 
 
 7. *Ic is dangerous to (hew unto Man how 
 much he reiembles the Beafts, without (hewing 
 him alfo his Greatneis : It is alfo dangerous too 
 much to (hew him his Greatnefi, without (hew- 
 ing him his Meannels : It is alfo yet more dan- 
 gerous to let him be ignorant of one or the o- 
 ther ; but it is very fit to reprefent both to 
 him, 
 
 8. *Let 
 
upon patters of Eei&ton* 1 5 
 
 8. * Let a Man then think of himfelf as he 
 ought ; let him love himfelf, for there is Ibme- 
 thing in him capable of improvement, but let 
 him not hereupon indulge the Vanities of his Na- 
 ture : Let him difpiie himfelf becaufe this ca- 
 pacity is empty, but let him not defpife his Na* 
 tural capacity : Let him hate, let him love 
 himielf, there is in him a capacity to know 
 the Truth, and to be happy , but he hath no 
 liability, either conftant or latisfadory. I would 
 .* therefore incouratge Men to defire to find it, 
 to be free and difingag'd from Paffions, to fol- 
 low it where it may be found ; and knowing 
 how much his WijRlom is blinded by Paffions, 
 I would that he hated his Concupifcence, 
 which determines it of it felf, that it might not 
 blind him in making his choice, and that k 
 might not Hop his courfe when he has 
 chofe. 
 
 $. XXIV. 
 
 Vanity of Man. 
 
 i. \T\T^ are not contented with our Life 
 V V and with our own bsing : We 
 would live in the Fancy of others a kind of 
 imaginary Life, and to that purpofe we ftrive 
 to make our felves appear. We continually 
 ftrive to improve and preierve this imaginary 
 Being, and negled the real one. And if WQ 
 have either Tranquility, Generofity, or Fideli* 
 ty , we are impatient to have it ieen, that ib 
 we may fatten thefe Virtues to our imaginary 
 Being ; we often choofe to lofe them from our 
 Iglves, to fix them to it ; and w^ willingly be- 
 t 4 
 
Mr. Pafcall's C&OUgljtg antl EeflCCttQttg 
 
 come Cowards to procure the Reputation of 
 v Jfjir being Valiant ; a great Sign of the nothingnefe 
 XXI V. O f our very Being ; and not to be latisfied with 
 one without the other, and often to renounce one 
 for the other ; for who would not dye to preferve 
 his Honour ? fucha one would be infamous. 
 
 2. * The fweetnefs of Glory is fb great, that 
 fix it to what you will, yea even to Death it 
 felf, one loves it. 
 
 5. * Pride does ballance all our Miferies, for 
 either it hides them, or if it difcovers them, it 
 boafts in having them known. 
 
 4. *Pride has fiich a Natural Pofleffion of us 
 in the midft of our Errors and Miferies, that 
 we lofe even our Lives with Joy, provided it be 
 but fpoke of. 
 
 5. * Vanity has taken fuch firm hold in the 
 heart of Man, that a Milk-maid, a Tunvfpit, 
 a Porter, doth boaft, and would have ibme to 
 admire them : Philolbphers themfelves would 
 be admir'd; thofe that write againft Glory, 
 would willingly have the Glory to have writ 
 wt'll ; thofe that read, would have the Glory to 
 hav j ~ead ; and I that write this, it may be I 
 have this defire, and it may be thole who read 
 it may have it alfb. 
 
 6. * In deipight of all the Miferies that op- 
 prefs us, and that hold us by the Throat, we 
 have an inftind that we can't fupprefs, that puffs 
 us up. 
 
 7. * We are fb Prefiimptuous that we would 
 fain be known by all the World, and it may 
 be by thofe that Qiall fucceed when we be 
 dead and gone ; and we are fb vain, that the 
 efteem of five or fix Perfbns that are 
 
 near ajpout us, does amufeand fatisfie us. 
 
 8. * The 
 
upon ^atrecjs of Edigiotu 
 
 8. * The thing that is moft important of all 
 to our Life, is the choice of a Trade : Chance 
 governs this ; Cuftom makes Mafons, Soldiers, 
 Tylers, Tinkers; He is an excellent Carpenter, 
 lays one ; and fpeaking of Soldiers, They are 
 great Fools, will Ibme fay; others, on the con- 
 trary, There's nothing like the Wars, all other 
 Men are but Rafcals : By often hearing thefe 
 Trades prais'd in our Infancy, we make our 
 choice, and defpife all others ; for Naturally we 
 bve Virtue, and hate Imprudence ; thele Difcour- 
 fes excite us ; one Sins not but in the application, 
 and the force of Cuftom is fo great, that Ibme 
 whole Countries are Mafons, others are all Sol- 
 diers ; there's no queftion that Nature is not fo 
 uniform. It is Cuftom that forms and inclines 
 Nature ; but fometimes alfb Nature prevails over 
 it, and koeps Man within its inftindr, in de- 
 fpight of all Cuftom good or bad. 
 
 9. * Curiofity is but Vanity ; for the moft part 
 we defire to know only that we may difcourfe : 
 One would never go to Sea not to lay nothing of 
 it, and for the bare Pleaiure of feeing it, 
 without the hope of difcourfing of it to fbme 
 or other afterwards. 
 
 10. * We don't much value being known 
 in Towns where we only pafs along ; but if we 
 make any refidence, then we are of another 
 Mind. What time is requifite ? a time propor- 
 tion'd to our vain and weak continuance. 
 
 ii- * A little thing comforts us, becaufe a 
 little cafts us down. 
 
 11. *We never hold to the prefent : We 
 anticipate the time to come, as being too flow, 
 and as 'twere to haften it ; we recal the time 
 paft to fhy it, asbeing too fwift ; We arefo impru- 
 dent 
 
1 54 Mr. PafcalPs f}0tt$)t 
 
 - dent that we err in the time which is not o.urs, 
 
 J*kr and don't think of that little that we have-; 
 
 2UV- anc i are f vain, that we think of thole 
 
 times which are not, and let flip without any 
 
 reflexion that which we have ; it is becauie 
 
 commonly the prefent is burdenfbm to us : 
 
 we hide it from our fight becaufe it affliibus, 
 
 and if it plealeth us, then we are troubled becaufe 
 
 it fo loon paffeth away : We ftrive to maintain 
 
 it by that which is to-come, and think to di 
 
 pofe the things that are not in our power, for 
 
 the time which we are not certain we (hall ever 
 
 attain unto. 
 
 Let every body examin their thoughts, they 
 fliall ftlll find them imploy'd about what is 
 paft or co come : we Icarce ever think of the 
 prefent, and if vvc do, it is only the better to 
 take meafurcs how to dilpole of the time to 
 come; the prelent time is never our chief 
 fcope. The paft and prelent are our mean, 
 the future is our chief objed: : So that we ne- 
 ver live ; and preparing our lelves ever to be 
 happy, it is certain we never (hall be lb, if we 
 d ; not alpire to fome other Happinels than 
 what is to be enjoy'd in this Life. 
 
 15. *Our imagination does lb fwell the time 
 prelent, by making liich continual Reflections 
 or. it, and does lb much diminifh Eternity for 
 wr k nt of reflecting on it, that we make a meer 
 Nothing of Eternity, and of Eternity Nothing, 
 And all this is lb firmly rooted in us, that all 
 our Realbn cannot hinder us from it. 
 
 14. * CrcinweU wejQt about deftroying all Chri- 
 ftendom ; the Royal Family was ruin'd, and his 
 made great for ever, had it not been for a little 
 Grain of Sand that lighted in his HJratory. 
 
 Rome 
 
upon scatters of Eeligtam 1 55 
 
 Rome allb was near trembling undqr him ; but 
 
 this little Gravel, that was nothing dfewhere, $- 
 lighting in this part, it occafion'd his Death, XXV. 
 the fall of his Family, and the Kings Reftora- 
 tion. 
 
 #. XXV. 
 
 Of the weaknefs of Man. 
 
 l.T/TTHat moft of all furprifes me, is, 
 V V that all the World are not aftonifh'd 
 at their own weaknels ; one afts ferioufly, and 
 every one follows his own Courle, not be- 
 caule it is indeed good to follow it, L being 
 the Fafluon ; but as if every body did certainly 
 know they had found where Reafbn and Ju- 
 ftice was. Men find themfelves deceiv'd every 
 Moment, and by a ridiculous Humility, he 
 thinks 'tis his fault, and not the fault of the 
 Art ; Men always boaft they have found. It is 
 requifite there fhould ftill be ftore of thele Men 
 in the World, to Ihew that Men are capable 
 of the moft extravagant Opinions, feeing he is 
 capable to think he is not in this Natural intvi- 
 tablenels, and that he is on the contrary natu- 
 rally Wife. 
 
 2. * The weaknels of Mans Realbn appears 
 much more in thole that have not the knowiedg 
 of it, then in thole that have. 
 
 3. * If one be too Young, one cannot jxidg 
 aright ; if too Old, the lame : If one thinks not 
 enough, if one thinks too much , one 
 grows giddy , and cannot find the 
 Truth, 
 
Mr. Pafcali's 
 
 If one confiders ones Work as fbon as ever! 
 ? tis done, one is too much conceited with] 
 it : If too long after , one cannot recoiled: 
 it. 
 
 There is but juft one indivifible point that is 
 the true place of perceiving Pidures ; ths others jl 
 are too near, toe far, too high, too low ; Per- 1 
 fpedive afligns place in the Art of Painting : j 
 But in Truth and Morality, who is it thai: canl 
 affign a place f 
 
 4. * This Miftrels of Error, called Fancy' 
 and Opinion, is fb much the greater cheat, as j 
 that 'tis not always the lame ; for it would be j 
 v an infallible Rule of Truth, if it were infallible ! 
 of lying, but being for the moft part falle, it j 
 gives no mark of its quality, marking with the 
 lame Character things both true and falle. 
 
 This boafting Authority, Enemy of Realbn, 
 that affumes to controul and domineer, to fliew 
 how far it governs all things, has eftablifhM a 
 iecond Nature in Man : It efteems fbme Rich, 
 fome Poor, fbme Happy, Ibme Milerable, Ibme 
 Wile, Ibme Fools, and nothing troubles us more 
 than to lee it fills its followers with a latisfadi- 
 on greater and fuller then Realbn does hers : 
 The High-minded, by imagination , pleafing 
 themlelves quite otherwile in themlelves, then 
 the Wile and Prudent can realbnablly pleafe 
 themlelves. They behold People dilaaining ; 
 they difpute with confidence and heat, the 
 others with fear and miftruft : And their con- 
 fident Looks do oftentimes get them the Vi- 
 dory in the Opinion of the Hearers : So much 
 favour the conceited Wile do get with liich 
 as are Judges of the like Nature. It cannot 
 make Fools Wife, it makes them content, where- 
 as 
 
upon $tetterg of Eeligfott* 
 
 as Reafon on the other fide, can only render 
 her followers milerable; the one loads them 
 with Prailes, the other with Ignominy. 
 
 Who gives Reputation ? Who gives refped 
 and veneration to Perlbns, to Works, to great 
 Folks, but Opinion ? How empty are all 
 the Riches of the World without its Ap- 
 plaule ? 
 
 Opinion governs all things : It determines 
 Beauty, Juftice, and Happinefs , which is 
 alj the World can afford. I would willingly 
 fee the Italian Book, whole Title I only know, 
 which its felf alone is worth many Books; 
 Delia Opinione Regina del Mondo. I fubfcribe to it 
 without knowing it, excepting only the Evil, if 
 there be any in it. 
 
 ^. * One fcarce lees any thing juft or unjufi, 
 but changes Quality, in changing Clymate. 
 Three degrees of Elevation of the Pole, over- 
 turn the Laws : A Meridan decides all Contro- 
 verfie, or a few Years the Pofleflion : Fundamen- 
 tal Laws do change : Law has its bounds : Plea- 
 iant Juftice, that a River or Mountain does 
 limit ; Truth on this fide the Tyrenean Hills, Er- 
 ror on the other fide. 
 
 6. * The Art of fubverting Kingdoms is to 
 fliake their eftablifh'd Cuftoms, in learching 
 them to the bottom , therein to difcover the 
 defed of Juftice and Authority. It is necefla- 
 ry, fay Ibme, to have recourfe to the Primi- 
 tive and Fundamental Laws of the Country, 
 which an unjuft Cuftom has abolifii'd ; this 
 is a fure way to ruin all. Nevertheless the 
 People liften to thefe Difcourfes, they throw 
 off the yoak as loon as they hear them ; and 
 great Perfoas make advantage by their Ruin, 
 
 and 
 
1 58 Mr. PafcaJPs Cf)0tt$)tg 
 
 and by that of thele curious inquirers into re- 
 
 ceived Cuftoms. But by a contrary omiflion, 
 XXV, Men think to do by Juftice any thing that is 
 not without Example. 
 
 7. * The greateft Philolbpher in the World, 
 let him but walk on a Plank, though larger 
 than he uiiially walks upon, if there be a Pre- 
 cipice under him, though his Realbn convinces 
 him that he is fafe, yet his Imagination would 
 prevaricate. Many cannot fupport the thought 
 of danger without fweating and turning pa\e. 
 I will riot inftance in all the effects. Who 
 don't know that there are Ibme affrighted al- 
 moft out of their Senles, at the fight of Cats, 
 Rats, the cranching of Char-coal ? 
 
 8. * Will you not fay that the Venerable 
 Magiftrate, whole Age impoleth filence and % re- 
 fped on all the People, that governs himfelf by 
 fublime pure Realbn, and judges things by their 
 Nature, without flicking at vain Circumftan- 
 ces, which only influence the Imaginations of 
 the weak ? See him enter into the place where 
 he is to do Juftice ; See him 'there ready to 
 give Audience with exemplary Gravity. Let 
 the Advocate appear, if Nature has given him 
 a hoarle Voice, and Ibme odd Features and 
 Looks ; that his Barber has not well trimm'd 
 him, or if by chance he be not exa&ly dreft, 
 I dare lay a Wager the Judg loles his Gra- 
 vity. 
 
 9. * The Mind of the greateft Man in the , 
 World, is not fo fteady but that he is fubjed | 
 to be troubled with the leaft noile that is made 
 ahour him : Lels then the noife of a Cannon- 
 f is enough to affright him; the noife of a 
 
 r Fully will difturb him : Do not won- 
 der 
 
np0n Spatteos of Bttfgtau 
 
 <Jer if he don't difcourfe well at prefent, a Fly 
 buzzes at his Ears, that's liifficient to make him v^ 
 uncapable of good Couniel. If you will that 
 he (hould find the Truth, drive away that In- 
 fed that holds his Reafon in fufpence, and 
 troubles this great Oracle that Governs Cities 
 and Kingdoms. 
 
 10. *The Will is one of the Principal Or- 
 gans of Belief; not that it forms the Belief, 
 but becaufe things appear true or falfe, accor- 
 ding to the Face one fees them with. The 
 \Vill that pleafeth it felf with one thing more 
 than another, diverts the Underftanding from 
 confidering the Qualities of thofe things it 
 loves not : and fo the Underftanding comply- 
 ing with the Will, is pleas'd in looking on 
 that it loves, and judging by what it lees, it 
 inlenfibly direds its Belief according to the 
 inclination of the Will. 
 
 11. *We have another Principle of Error, 
 and that is Sickneffes ; they fpoil our Realbn 
 and Judgment, and if great Sicknefles do vi- 
 fibly alter us, I make no doubt but leiTer make 
 like impreffions in proportion. 
 
 Self-intereft is alfo a wonderful inftrumenf, 
 that plealantly puts out our own Eyes. Love 
 or hatred do divert Juftice : When an Advo- 
 cate is well paid before-hand , it makes him 
 find the Caufe he Pleads much more Jufh 
 But by another ftrange humor of the Mind of 
 Man, I have known thofe that, not to be guil- 
 ty of this Crime, have been the moft unjuft 
 that could be on the other extream. The lure 
 way to lole a Caufe, were it never ib Juft, was to 
 recommend it by a near Relation. 
 
 n. 
 
160 Mr. Pafcall's |)OUff|)t0 attll EeflettfOttjS 
 
 ii. * Imagination many times fwellsup the 
 fmalleft pbjeds by a fantaftical efteem, Ib far, 
 as even to fill our Soul ; and by a bold info- 
 lence, it alfo leflens the greateft things, even 
 to our mealure. 
 
 15. * Juftice and Truth are two fuch nice 
 things, that our Faculties are too dull to touch 
 them exadly; if they do, they blunt the Edge, 
 and flutter round about it, inclining to wrong 
 rather then right. 
 
 14. * Old impreffions are not capable alon^ 
 to abufe us ; the charms of Novelty have the 
 lame power ; from thence proceed all the di- 
 Iputes of Men, that tax each other, either in fol- 
 lowing the falfe impreffions of their Infancy, or 
 raflily to take up new ones. 
 
 Who is it that holds the medium ? Let him 
 appear, and prove it. There is no Principle 
 how natural fbever it be, even from our very In- 
 fancy, but is made to pals for a falfe impreffion, 
 whether it be of Inftrudion or of Senfe ; be- 
 caufe, lay Ibme, that from your Infancy you 
 believed a Chelt was empty when you lee no- 
 thing in it, you thought vacuity poflible; it is 
 a ftrong Illufion of your Senfes, ftrengthned by 
 Cuftom, Art muft re&ifie it : Others lay, on the 
 contrary, becaufe you were taught at School 
 that there is no vacuity, they have fpoiPd your 
 common Senfe, which knew it Ib plainly before 
 you receiv'd this Evil impreffion, which you 
 muft redlifie by having recourfe to your 
 firlt Nature. Who is then deceived, the Senfes 
 or Art? 
 
 15. * All Mens care and ftudy is to get 
 Riches; and the Title by which they hold 
 them, is in its Original nothing but the 
 
 Fancy 
 
upon (patters? of Eeifgiom 16 
 
 Fancy of thole that have made the Laws ; nei- 
 
 ther have they any aflurance of lafely enjoying 
 theft), a thoufand Accidents deprive them of 
 them. It is the lame of Learning* Sicknels de- 
 prives us of it. 
 
 1 6. * Man then is only a Subjeft full of Er- 
 rors, which are not to be hid without Grace ; 
 nothing dilcovers Truth to him, every thing a^ 
 bules him. The two Principles of Truth, Rea- 
 Ibn and the Senles, befides that many times 
 .they want fincerity, they reciprocally abufe 
 each other. The Senles abufe the Realbn, by 
 falfe appearances ; and the fame delufion they 
 bring, they receive of her again, it revenges it 
 lelf. The Paffions of the Soul trouble the 
 Senles, and gives them lad impreflions ; they 
 lye and ftrive to deceive each other. 
 
 17. * What are our Natural Principles, but 
 our Principles of Cuftom ? In Children, thofe 
 they received from their Fathers, as hunting is 
 in Beafts. A different Cuftom will give other 
 Principles of Nature ; this is found by expe- 
 rience : and if there are Ibme that are not de- 
 faced by Cuftom, there are alfo others of Or- 
 ftom that are not defaced by Nature^ This de- 
 pends of the dilpofition. 
 
 Fathers do fear leaft the Natural Love of 
 Children (hould be defaced, What then, is this 
 Nature fubjeA to be blotted out ? Cuftom is a 
 lecond Nature, that deftroys the former Where- 
 fore is not Cuftom natural ? I much fear that 
 this Nature is it felf no more than a firft Cufton* 
 as Cuftom is a lecond Nature. 
 
 M < XXVI 
 
162 Mr. PalcairsCI)Ottgftt0 im& 
 
 . XXVI. 
 
 , Of the Mifery of 
 
 j. "VjOthing is more capable to make us 
 JL\I enter into the knowledg of the Milery 
 of Man 3 than to confider th true caufe of the 
 continual agitation in which they fpend their 
 Life. 
 
 The Soul is fent into the Body to fbjourn there, 
 for a little time ; it knows 'tis but only a paf- 
 lage to an Eternal Journey, and that it has 
 only the fhort time of Life to prepare for it. 
 The neceflities of Nature rob her of a great 
 part of it, there remains but a very little part 
 to herdifpoie : but this little part that's left 
 does fb incommode and ftrangely perplex her, 
 that flie only ftudies how to lole it. It is an 
 infiipportable burden to her to live with her 
 lelf, and to think of her felf ; fo that all her 
 care is to forget her ielf, and to let flip this 
 little time, which is Ib fhort and precious, with- 
 out reflection, and in doing thole things that hin- 
 der her from thinking of it. 
 
 This is the Spring of all the buftling Occupati- 
 ons of Men, and of all that which is called 
 Divertilements or Paftimes ; in which it is in 
 effed the chief fcope to let time flide away, 
 without minding it, or rather without ib 
 much as minding our own felves, and to fhun, 
 in lofing this part of Life, feeling the bitternefs 
 and inward grief that would neceflarily attend 
 that watchfulnefs we fhould have had over our 
 lelves during that time. The Soul finds nothing 
 in it lelf that it can like ; it fees nothing in it 
 
 fdf 
 
upon fattens of Ketfgfatu 16 3 
 
 felf but what makes it fad when it thinks of it : ' * 
 This is it which makes her look abroad, and : 
 to ftrive by the ufing of exteripur things, to XXVI. 
 lole the remembrance of her true State; her 
 Joy confifts in this forgetfulnels, and 'ds enough 
 to make her miferable, to oblige her to look 
 upon her felf, and to be with her lelf. 
 
 Men are warned, even from their Infancy, to 
 be careful of their Honour, of their Riches, 
 and even of the Riches and Honour of Pa- 
 * rents, and Friends : They are baited at to 
 learn Languages, Exerciles, Arts and Sciences: 
 They have the charge of Bufinefs; they are 
 made to underftand that they can't be happy, 
 if they do not fo order matters, that by their 
 induftry and care, they do not fo fecure their 
 Fortune and Honour, alfo that of their 
 Friends, that if any of thele things be wanting, 
 they will be miferable : ; fo that they give them 
 Offices, and Imployments that harras them 
 from their Infancy. You will lay, This is a 
 ftrange way of making them happy. What 
 more can one do to render them ' miferable ? 
 Do you ask what one may do ? Why, do but 
 only takeaway all chele things, for then they 
 would lee and think of themielves, and it is 
 this they cannot endure. And fo 'tis, after they 
 have toifd in Ib many bufineffes, if they have a- 
 ny little refpit, they ftrive to fpend it in Ibme 
 Divertifements that wholly take them up, and 
 fteal them from themielves. 
 
 Therefore when I fet upon the confiderati- 
 on of the fundry Agitations of Men, the Pains 
 and Perils they expofe themfelves unto at 
 Court, at the Wars, in the purfuit of their 
 Ambitious Pretenfions, from whence arife fo 
 M a many 
 
164 Mr. Pafcall's tJjOUgtjtjS antJ EeflCtf iotlfr 
 
 * many Quarrels, Paffions, and wicked anddan- 
 VVT S erous Enterprifes, I have often laid, that all 
 XVI. t k e Misfortune of Men proceeds from their 
 not knowing how to keep themfelves quiet in 
 their Chamber. A Man that has Means luffi- 
 cient to live, if he knew how to keep at home, 
 would not go abroad to Sea, nor to a Siege ; 
 and if one fought only enough to live, one 
 (hould not much need liich dangerous Oc- 
 cupations. 
 
 But when I joiore narrowly confider'd, I f 
 found that this averfion Men have to reft, and 
 of entring into themfelves, proceeds from a ve- 
 ry effe&ive caule; that is, from the natural 
 Misfortune of our weak and mortal Condition, 
 which is fb miferable, that nothing can com- 
 fort us, when nothing hinders us of thinking of 
 it, and that we lee none but our own 
 lelves. 
 
 I Ipeak only of fuch that look on themfelves 
 without any intereft in Religion ; for 'tis moft 
 certain, that 'tis one of the Wonders of Chri- 
 ftian Religion, to reconcile Man to himlelf, in 
 reconciling him to God, in making him look on 
 himlelf with any Comfort, and to make Retire- 
 ment and Reft more agreeable to fome, than 
 the agitation and company of Men. It is not 
 in flaying Man in himlelf, that it produceth 
 thele wonderful effeds ; it is in carrying him 
 to God, and in fupporting him in the thoughts 
 of his Miferies, by the hopes of another Life, 
 which (hall wholly free him from them. 
 
 But as for fuch who ad only by the inftint 
 they find in themlelves and in their Nature, it 
 is impoffible they Ihould fubfift in this Reft, that 
 gives them leifure to consider of it, and not to 
 
 fee 
 
upon ^attets of i&eKgfotu 
 
 fee themfelves prefently aflaulted with regret 
 and ladnels : Man that loves himfelf, hates 
 nothing more then to b& alone with himfelf; 
 he leeks only himfelf and yet Hums nothing 
 more than himfelf, becaufe when he fees himfelf, 
 he fees not himfelf, liich as he would be, and 
 finds in Wmfelf whole heaps of unavoidable Mi- 
 feries, and an emptinels of real good things, 
 which he is unable to fill up. 
 
 Let Men chufe what Condition they will, 
 * and lay in ftore all the goods and latisfadions 
 that may feem to fatisfie any Man ; If he 
 that is in this State, be without imployment, or 
 any Divertifement, and that one lets him make 
 reflection upon what he is, all this languiQiing 
 Felicity will not fupport him ; he will of ne- 
 ceffity fall into tormenting apprehenfions of the 
 time to come ; and if he be not lome other 
 ways diverted, then he is unavoidably Mife* 
 rable. 
 
 The Royal Dignity, is it not fufficiently great 
 of it felf to render him happy that enjoys it, 
 by the fole confidering what he is? What, 
 muft he yet be diverted from this Thought, 
 as the commoner fort of Man ? I fee it is to 
 make a Man Happy, to divert him from the 
 fight of his domeftick Troubles, by filling his 
 Mind with the Thoughts of dancing well. But 
 would it be the lame to a King ? And would 
 he be happier in following thele vain amufe- 
 ments, then in confidering his Greatnels ? What 
 more pleafing ObjeA can one offer to his Mind ? 
 Would it not interrupt his Joy, to trouble his 
 Thoughts about ordering his Seeps, to keep 
 time with the Mufick, or in compleatly order- 
 ing a Ball, inltcad of letting him in reft and 
 M 3 
 
1 66 Mr. Pafcail's Cf)0ugf)t!5 atfo Eefletttottg 
 
 ~" - - quiet, enjoy the Pteafare of Contemplating the 
 Majeftical Glory wherewith he is inverted? 
 Let this be put to the Tryal; let a King ba 
 left all alone, without any fatisfadion of the 
 Senfes, without any care in the Mind, without 
 Company, to think of himlelf all at leifure, 
 and it will be found, that a King that lees 
 himfelf, is a Man full of Miferies, and one that 
 feels them as well as any other common Perfon. 
 Allb this is very carefully avoided, and there 
 never fails to have near the Perfbns of Kings, , 
 a great many that continually watch, to make 
 Divertifements fucceeed after Bufmefs, and ob- 
 lerve all their leifure time ; to fupply them with 
 Plealures and Paftimes, that there might be 
 none of their time vacant. That is to fay, that 
 they are compals'd round with Perfbns that are 
 wonderfully careful that the King flaould not be 
 alone, and in a Condition to think of himielf, 
 knowing very well, that he would be Miferable, 
 all King as he is, if he fhould. And indeed the 
 Principal thing that fupports Men in great Im- 
 ployments, which in themlelves are fo painful, 
 is, that they are perpetually hinder'd from think- 
 ing of themlelves. 
 
 Obferve it well : What elfe is't to be an In* 
 tendent, Chancellor, or Prefident, but to have 
 a great number of People about one, that come 
 from all Parts, ib as not to let them- enjoy one 
 hour of the Day to think of themlelves { And 
 when they come out of favour, and that they 
 are difrnift, and fent to their Country Houie, 
 where they have no want of Riches, nor Atten- 
 dants to ferve them in need, neverthelefs they 
 are Milerable, becaufe there is no longer any 
 that come to hinder them from thinking of 
 themfelves. Hence 
 
upon patters of EeWfftom i6j 
 
 Hence it is, that ib many delight themfelves 
 
 at Play, in Hunting, and other Divertifements, 
 that take up all their Thoughts ; it is not that 
 there is any real Happineis in what may be 
 acquired by means of thefe Divertifements ; nor 
 that 'tis imagin'd that true Happinefs is in the 
 Money gain'd at Play, or in the Game that is 
 hunted ; one would not accept it if it were of- 
 fer'd. It is not this foft and eafie ufe, that 
 would let us think of our miferable Conditi- 
 , on, that one feeks after ; but 'tis the noife that 
 diverts us from thinking of it, which is moft 
 grateful. 
 
 Hence it is Men Ib much love the noife and 
 buftle of the World ; that Imprifonment is 
 efteem'd fiich a great Affliction, and that there 
 are Ib few Perfons capable of enduring Soli- 
 tude. 
 
 See then all that Men could invent to make 
 themielves Happy, and thofe that amufe them- 
 (elves only to fhew the Vanity and Meannefs 
 of the Divertifrnents of Men, do indeed know 
 fome part of their Miferies ; for it is one great 
 part to be able to find any Plealure in things 
 fb mean and contemptible; but they do not 
 know the very ground, that even renders thefe 
 Miferies neceffary to them, Ib far they are 
 from being healed from this inward and natu- 
 ral Mifery, that confifts in not fuffering us to 
 take a view of our own felves. The Hare they 
 bought could not hinder them from this fight, 
 but hunting could hinder them ; fb when they 
 are reproached, that what they feek after with 
 fo much earneitnefs cannot fatisfie them, that 
 there is nothing more vain and mean, would 
 they anfwer as they ought, if they ferioufly 
 M 4 thought; 
 
i68 Mr. Pafcaii's CtjOUfifttg atttl EeflectfOttJS 
 
 '*- thought of it, they would think Ib too. But 
 
 they will fay at the fame time, they therein 
 
 XXVL on \y feek a violent and impetuous Imployment 
 that may hinder them from beholding them- 
 felves, and that 'tis to that end they propofe 
 to find Ibme pleafmg Objed, that may charm 
 and wholly take up cheir Thougths. But they 
 do notanfwer ib, becaufe they do not know 
 themielves. A Gentleman does verily think 
 there is Ibmething Great and Noble in Hun- 
 ting ; hee'l fay, 'tis a Royal Divertifement. It , 
 is the lame of other things wherein moft Men 
 are exercis'd : One imagins there is Ibmething 
 that is Real and Solid in the Objects them- 
 felves.-One fancies that if they could but at- 
 tain fiich an Office, one would afterwards fit 
 down latisfi'd ; and one don't feel the infatiable 
 Nature of Covetoufnefs ; one thinks fincerely to 
 fjnd Reft, and one finds in effed nothing but 
 Trouble. 
 
 &den have a fecret inftinft that inclines them 
 to leek Divertifements and outward Pleafures, 
 which proceeds from the continual Senfe of 
 their Miiery. And they feel another fecret In- 
 ftind that remains from the Greatnefs of their 
 firft Nature, that makes them know that Hap- 
 pineis confifts only in Reft. And of thefe two 
 contrary Inftin6ts, there is form'd in them a 
 confus'd Projed, that hides it ielf from their 
 fight in the bottom of the Heart, that makes 
 tliem aim at Reft by Trouble, and always to 
 flatter themlelves that the fatisfadion they want 
 will come, if by furmounting fbme Difficul- 
 ties lye in their way, they may then open the 
 Poor that will adrift them imo Reft* 
 
upon ^atterg of Eeligiotu 169 
 
 And thus their whole Life paffeth away : - 
 Reft is fought for in ftrugling with fome oppo- vv 
 fitions, and if they are furmounted, Reft it felf 
 becomes inlupportable ; for one thinks either of 
 ths Evils prefent, or of thofe wherewith we are 
 threatned*; and if one (hould lee ones felf in 
 iafety on all fides, wearinefs of its own Autho- 
 rity would neverthelefs arife out of the Heart, 
 where it is naturally rooted, and would with its 
 Poyfon overlpread the whole Soul. 
 ,> Therefore when Cineas laid to ~Pyrrhw (who 
 promis'd himlelf to enjoy his Plealiires with his 
 Friends, when he had conquered a good part 
 of the World) that he would do better to ad- 
 vance his own Happinels , in enjoying that 
 Reft prelently, without going to feek it by fo 
 many Troubles ; he gave him a Counlel that 
 was attended with great Difficulties, and that 
 was not much more reaibnable than the de- 
 fign of this young Gallant : Jtoth the one and 
 the other iuppoled Man could fatisfie himlelf 
 with himlelt and his prefent Poffeffions, with- 
 out filling the vacuity of his Heart with imagi- 
 nary hopes, which is falfe. Pyrrbtx could not 
 be happy, neither before nor after having 
 Conquer'd the World : And it may be the 
 fenfual Life his Minilter advis'd him unto, was 
 lefs able to content him, than the a'gitation of 
 fuch great Wars, and fo many Voyages as he 
 defigned. 
 
 It ought to be granted then, that Man is fo 
 milerable, that he would be weary, even with- 
 out any exteriour caufe of trouble, by the very 
 State of his natural Condition ; and he is alfo 
 therewith fo Vain and Foolifti, that being filPd 
 with a thoulaud effential caufes of Sadnels, the 
 
 leaft 
 
170 Mr. PafcalPs CfjOttgfjtg 
 
 " leaft trifle will lei ve to divert him. So that to 
 Vr con ^ cr him aright, he is more to be pity'd, 
 j n that h e } s to b e diverted with fuch frivolous 
 and mean things, than that he affli&s himlelf 
 with his real Miferies ; and his Divertifements 
 are infinitely more unreafonable than his 
 Trouble. 
 
 2. * How comes it to pals, that the Man 
 that lately has loit his only Son, and who but 
 this Morning was troubled with Law-Suits 
 and Quarrels, don't Ib much as think of if 
 now ? Make no wonder of this ; he is wholly 
 taken up to lee what way a Stag will run, that 
 his Dogs have hunted fix Hours. There needs 
 no more for a Man> let him be never Ib fad : 
 If one can but prevail with him to enter into 
 lome Divertifement, he is Happy during the 
 time ; but 'tis a falfe and imaginary Happinels, 
 which proceeds not from the poffeffion of any 
 fblid or real Good , but from giddinefi of 
 Mind, that makes him forget the remem- 
 brance of his true Mileries, to faften him to 
 mean and ridiculous Objects, unworthy of his 
 Care, much left of his Love. It is the Joy of a 
 Sick and Frenfical Man, that proceeds not from 
 the health of his Soul, but from his Extravagance : 
 It is a Joy of Folly and Delufion ; for 'tis 
 ftrange to confider what things are pleafing to 
 Men in Plays and Divertifements. It's true, 
 that occupying the Mind, they turn them from 
 thinking of their Mifery, that's true : But they 
 do not occupy them, but becaufe the Mind 
 does therein fancy an imaginary Objed of 
 Paflion, whereunto it fattens it felf. 
 
 What think you is the Objed of thofe that 
 play at Tennis with fo much earneftnefs and 
 
 activity 
 
ttpott^atter0of Eeltgioiu 171 
 
 activity of Body ? It is nothing elfe but to boaft - 
 
 next day with their Friends, that they pky'd $ 
 better then another ; this is the height of their XXVI. 
 great induftry. So others fweat in their Clo- 
 lets, to let the Learned fee, they have refblv'd 
 a Queftion in Algebra that was never done be- 
 fore. And ib many others there be who ex- 
 pofe themfelves to the greateft dangers, to 
 boaft afterwards of Ibme place they had taken, 
 no lels ridiculous in my Opinion than the o- 
 thers. And to conclude, others weary them- 
 fblves in obferving all thefe things, not to 
 improve their Knowledg, but only to (hew 
 that thsy know the Vanity of them ; and I 
 take thefe to be the greateft Fools of the 
 whole Band, becaufe they are fo willingly, 
 whereas it may be thought of the others, that 
 they would not be Ib, if they had this know- 
 ledg. 
 
 5. * Such a Man pafles away his Life with- 
 out Trouble, playing every day Ibme fmall 
 matter ; he would be made miierable in giving 
 him every Morning the Money he might gain 
 every day, upon condition he fhould not play ; 
 probably it might be faid, 'tis the Plealiire of 
 playing he looks for, and not the defire of 
 gain. But let him play for nothing, he will not 
 be ib eager, and will fbon t?e tired. It is not 
 then Paftime alone he looks for ; and a lan- 
 guilhing amufement without fome concernednels 
 will weary him ; he muft fret and be angry 
 with himielf, in imagining he fhould be Hap- 
 py in wining that which he would not o- 
 thers fhould give him upon condition he 
 fhould not play ; and that he fhould form 
 an Qbjeft of Paffion, that fhould excite 
 
 his 
 
17* Mr. Pafcall's Cf)0Uff&tS attH EeflfltfoltS 
 1 "T*"* his Defire, his Anger, his Fear, and his 
 
 VVVT hope ' 
 
 So that Divertifements that make up the 
 
 Happinefs of Men, are not only mean, but 
 they are alfo falfe and deceitful : That is, they 
 have Fancies and Illufions for their Obje<5b, 
 which would not be able to occupy the Minds 
 .of Men, had they not loft the favour andtafte 
 of true Happinefs, and if it were not fill'd up 
 with Meannefs, Vanity, Pride, and an infinite 
 number of other Vices : And they do not af> 
 ford us any comfort in our Miferies, but in 
 procuring us a more real and effe&ive Mifery ; 
 for it is what doth more effectively hinder us 
 of thinking of our felves, and that makes us in- 
 fenfibly lofe our time : If 'twere not for it, we 
 fliould be weary, and this wearinefs would in- 
 cline us to leek fome more folid means to get 
 out of it. But Divertifements cheat us, 
 amufe us, and unawares makes us - be iurpriz'd 
 by Death. 
 
 4. * Men not being able to fliun Death, Mile- 
 ry, Ignorance, have bethought themfelves of be- 
 coming happy, by never thinking of thefe 
 things : It is all they could invent to comfort 
 themfelves againft fo many Evils ; but 'tis but 
 a miferable confolation, becaufe it don't reach 
 fo far as to cure the Sore, but. to hide it only 
 for a little time, and by hiding it, makes one 
 negled to get it truly healed : So that by a 
 ftrange fubverfion of the Nature of Man, he 
 finds Wearinels, which is the moft lenfible Evil 
 to him, is in fbrne fort his greateft Good, 
 becaufe it may contribute more than any 
 thing elfe in making him feek his true cure ; 
 and that Play, which he looks upon as his 
 
 qhiefeft 
 

 upon patters of Eeligion, 173 
 
 chiefeft Good, is indeed his greateft Evil, be- 
 Caufe it hinders him more than any thing to 
 leek the Remedy of his Miferies ; both the 
 one and the other is an evident Proof of the 
 Milery and Corruption of Man, and in the 
 lame time of his Grandeur ; becaufe Man is not . , 
 wearied with all things, and don't leek thefe 
 various Occupations, but becaufe he hath the . * 
 Idea of the Happinefs he has loft, the which 
 not finding in himfelf, he in vain leeks it in 
 ojitward things, without ever being able to con- 
 tent himfelf, becaufe it is not to be had in us, 
 nor in the Creatures, but in God only. 
 
 f. XXVII. 
 
 
 
 Of Miracles. 
 
 i. T TT TE muft judg of Doftrine by Mira- 
 V V cles, we muft judg of Miracles by 
 Do&rine : The Do&rine difcerns the Mira- 
 cles, and the Miracles difcern the Do&rine ; all 
 this is true, but this doth not contradict each 
 other. 
 
 i. * There are Miracles that are certain 
 Proofs of the Truth ; and there are Ibme that 
 are not certain Proofs of the Truth ; there 
 muft fee Ibme Mark to diftinguifh and to know 
 them, otherwiie they would be of no uie ; now 
 they are not unuleful, and on the contrary, they 
 are Foundations. 
 
 The Rule then that is given us muft be fuch, 
 as that it muft not deftroy the Proof that true 
 Miracles give of the Truth, which is the chief 
 end of Miracles. 
 
 3, * Were 
 
1 74 Mr, Pafcall's fj0ugf)ts attfc Eeflectt'ottiS 
 
 - ;. * Were there no Miracles joy rfd to Error, 
 
 there would be Certainty ; were there no Rule 
 
 XXVIL f or dilcerning them, Miracles would not be 
 
 neceffary, and there would be no Realbn to 
 
 believe. 
 
 Deut.1^. Mofes gave one, but 'twas when the Miracle 
 2, 3, and induced to Idolatry; and Jeliis Chrift one: 
 Har.?.$8. jfjfj^ ^ t h h e? th a t J ot h Miracles in nty .Name, 
 cannot eafily fpeak mil of Me. Whence it follows, 
 that whofoever declares himfelf openly againft 
 Jefus Chrift , cannot work Miracles in bis 
 Name. If he does any, 'tis not in the Name of 
 Jefiis Chrift, and fhould not be regarded. See 
 here the occafions of Exclufion of the belief of 
 Miracles marked ; there need no other Marks 
 of exclufion be inftanc'd, when they turn you 
 from God in the Old Teftament, when from 
 Jefus Chrift in the New Teftament. 
 
 When therefore you lee a Miracle, one muft 
 fubmit, or have very great evidences againft 
 it : One muft fee if him that works it denies 
 God or Jefus Chrift. 
 
 4. * That Religion is faMe, that in its Faith 
 doth not Adore one God, as Author of all 
 things, and that in their Morals do not love, 
 only God. 
 
 Any Religion that loves not Jefus Chrift, is 
 notoriously falle ; and Miracles cannot any way 
 be profitable to it. 
 
 5. *. The Jews had a Doctrine of God, as 
 we have one of Jefus Chrift, it was confirm'd 
 by Miracles, and were forbidden to believe 
 any that wrought Miracles, and taught any Do- 
 ctrine contrary to it ; alfb they were com- 
 manded to have Recourfe to the High-Priefts, 
 and to obey them ^ ib that it appears, that the 
 
 Reafons 
 
upon patters of Eeitrtfotu 175 
 
 Reafbns that we have to refuie believing thoie - 
 
 that do Miracles, they had the lame in regard vv T 
 of Jeiiis Chrift and his Apoffles. XXV IL 
 
 Neverthelefs it is certain they were very 
 guilty, for refufing to believe them for their 
 Miracles, becaufejefus Chrift faith, they had 
 not been guilty if they had not leen his Mi- 
 racles ; Si opera non fecijfint in eis qua nemo alim Job. 15. 
 fecit, feccatum non haberent, 24. 
 
 It follows then, that he judged his Miracles 
 Were affured Proofs of what he taught, and 
 that the Jews were obliged to believe him. 
 And indeed it was the Miracles that ren- 
 der'd the Jews guilty of unbelief; for the 
 Proofs that could be taken from the Scrip- 
 tures during the Life of Jelus Chrift, would 
 not have been lufficiently clear ; for inftance, 
 we find Mofis (aid, That a Prophet fhould ariie ; 
 but that was not enough to prove Jeftis Chrift 
 was that Prophet, and that was the Queftion ; 
 thefe paflages did (hew that he might be the 
 Meflias, and that, with his Miracles, were 
 iiifficient to prove that he was Ib effedively. 
 
 6. * Prophefies alone could not prove Jeflis 
 Chrift during his Life ; and Ib one had not 
 been culpable for not believing in him before 
 his Death, had not the Miracles put all out 
 of doubt ; therefore Miracles do fuffice, when 
 one finds the Doftrine is not contrary, and 
 one ought to acquiefce. 
 
 7. * Jefus Chrift proved he was the Mef- 
 fias, in verifying his Doctrine, and Miflion, 
 rather by his Miracles, than by the Scripture 
 and the Prophets. 
 
 It was by Miracles that NicodcmM confefled 
 his Do&rine was of God ; Scimw ^uia a Deo J O J L ^ 
 
176 Mr. Pafcaii's C&ougfctg an& Keflectiottjs 
 
 ~ venifti, Magifter ; ewo e#/?# p0?/? ^c figna facer e 
 wVm % u * tu facts, mji.ftterit Dew cum to. He don't 
 AAVIl.J udg of Miracles by the Dodrine, but of the 
 Dodrine by Miracles. 
 
 So that if the Dodrine were doubtful, as 
 that of Chrift might be to NjcaJemtp, becaufe 
 it leem'd to deftroy the Tradition of the Pha- 
 riiees ; if there be Miracles clear and evident 
 of the lame fide, the evidence of the Miracle 
 muft turn the Scale againft what there may be 
 of difficulty in the Dodrine, the which i f s 
 grounded on this immutable Principle, That Go5 
 cannot command an Error. 
 
 There is a reciprocal Duty betwixt God and 
 Ifa. z. 18. Men. Accufe me> laith God, in Ifaiah ; What 
 Ibid. <;, 4. Jhould I have done to my Vineyard, that I have not 
 done ? 
 
 Men are bound to God to receive the Religi- 
 on he fends them ; God is bound to Men not to 
 lead them into Error : Now they would be led 
 into Error, if the workers of Miracles taught 
 them a falfe Dodrine, that appeared not vifibly 
 falfe to the light of common Senfe; and 
 that if one that had wrought greater, Miracles 
 had not before given warning not to believe 
 them. 
 
 If there had been a Schifm in the Church, 
 and that the Arians^ for Example, who faid 
 they were grounded on the Scriptures as well as 
 the Catholicks, had wrought Miracles, and not 
 the Catholicks, one might have been led into 
 Error ; for as a Man that teaches us the Secrets 
 of God, is not to be believed upon his own Au- 
 thority ; fb a Man that for a mark of his 
 Communication with God, raifes the Dead, 
 foretells things to corns, removes Mountains, 
 
 heals 
 
heals the Sick ; deferves to be believed, 
 and one is to be blamed if one refufes 
 to do it, unlefs he be contradided by 
 fbme other that works greater Miracles than 
 him. 
 
 But is it not faid, God tempts us ? and fo can 
 he not tempt us by Miracles, that leem to lead 
 us to Error ? 
 
 There is a great deal of difference betwixt 
 tempting arid leading into Error; God tempts, 
 but he does not lead into Error. Tempt, is 
 to give occafions as do riot impoie a Neceffity. 
 Lead into Error, is to put a -Man into the ne- 
 ceffity to approve aad embrace an Untruth: 
 This God cannot do, yet 'tis what he would 
 do, if he fuffbred, that in a doubtful queliion, 
 he would permit Miracles to be wrought in fa- 
 vour of Error. 
 
 4 It ought be concluded from hence, that 'tis 
 impoffible that a Man, concealing his ill Do- 
 drine, and difcovering only that which is good, 
 and laying he is conformable to God and th3 
 Church, {hould do Miracles infenfibly to infinit- 
 ate a fubtil and falfe JDodrine ; this cannot be, 
 much lefs, that God, who knows the Heart, 
 (hould do Miracles in behalf of fuch a Perlbn as 
 this. 
 
 8. * There's a great deal of difference in be- 
 ing for JefusChrift, and faying ib ; or of not 
 being for Jefts Ghrift, and faining to be fo ; the 
 former it may be may work Miracles, not 
 the others ; for 'tis evident the one ad: againft 
 the Truth, not the others; and ib the Miracles 
 are the clearer : Miracles then do diftinguilh in 
 doubtful Cafes betwixt the Jewifli People and 
 the Gentiles ; Jews and Chriftians ; Catholicks 
 
 N and 
 
1 78 Mr. Pafcall's Cf)OU$)t0 atttl &Cflecti0ttg 
 
 and Hereticks ; Calumniators and Calumnifed ; 
 betwixt the three Crofles, 
 
 It is what has been ieen in all the Con- 
 tefts of Truth with Error, of Abel againft Cain, 
 6f Mofes againft Pharaoh's Magftians, of Elias a- 
 gainft the falie Prophets, of Jefus Chrift againft 
 the Pharifees, of St. Taul againft Barjefys, of 
 the Apoftles againft the Exorcifts, of Chrifti- 
 ans againft Infidels, of Catholicks againft 
 Hereticks. It is allb what will be leen in the 
 Combat betwixt Ely and Enoch againft AntK 
 chriit. The true do always work the greater 
 Miracles. 
 
 * It never happen'd in difputing for the true 
 God, and the true Religion, but that if any 
 Miracle was wrought for Error, but that there 
 was alfb greater Miracles wrought in behalf 
 of Truth. 
 
 By this Rule it is Evident the Jews were 
 obliged to believe Jefus Chrift; Jefus Chrift 
 was fufpedsd by them ; but his Miracles were 
 infinitely clearer than the fiiipitions they could 
 have of him j they ought then to have believed 
 him. 
 
 9. * In the days of Jeliis Chrift fome believed 
 in him, others did not, becaufe of the Prophe- 
 fies that' -laid, the Meflias was to be born in 
 Bethlehem, whereas it was believ'd Jefus Chrift 
 was born in Nazareth. But they fliould have 
 taken better heed, if he were not born in Beth- 
 lehem : For his Miracles being convincing, 
 thefe pretended contradictions of his Dodrine, 
 againft the Scripture, and this obfcurity, did 
 not excuie, but blind them. 
 
 10. * Jefus Chrift gave fight to him that was 
 born blind, and did many Miracles on the 
 
 Sabbath- 
 
upon patters of J&elifft'om 179 
 
 Sabbath-day ; whereby he blinded the Pharifees, 
 
 who laid, that Miracles was to be judged by $- 
 the Doctrine. AAV II, 
 
 But by the fame Rule that one ought to bo 
 lieve Jefus Chrift, one (hould not believe Anti- 
 chrift; Jefiis Chrift fpoke neither againft 
 God nor againft Mofes. Antichrift, and the 
 faHe Prophets foretold in both Teftaments, 
 fliall fpeak openly againft God and a- 
 gainft Jefus Chrift ; he that is a fecret E- 
 .vemy, God will not permit to work Miracles 
 openly. 
 
 11. * Mofes Prophefi'd of Jefus Chrift, and 
 commanded to hear him. Jeliis Chrift foretold 
 of Antichrift, and forbid to follow him. 
 
 12. * The Miracles of Jefus Chrift are not 
 foretold by Antichrift, but the Miracles of An- 
 tichrift are foretold by Jefus Chrift. And fb if 
 Jefiis Chrift had not been the Meffias, he would 
 have led into Error ; but one cannot with 
 Reafbn be led into it by the Miracles of Anti- 
 chrift. Therefore it is the Miracles of Anti- 
 chrift do no harm to thofe of Jefus Chrift : 
 So that when Jefiis Chrift foretold the Mira- 
 cles of Antichrift, did he believe that he hin- 
 der'd the credit of his own Miracles ? 
 
 13. * There is no Reafbn for believing Anti- 
 chrift, but there is to believe Jefus Chrift ; buc 
 there are Reafbns for believing in Jefus Chrift, 
 that there are not for believing Antichrift. 
 
 14. * Miracles ferv'd for a Foundation and 
 fhall ferve for the continuation of the Church, 
 until the coming of Antichrift^ yea even to the 
 end. 
 
 Therefore God to the -end to continue 
 Proof to his Church, he either confounded fr. 
 N 2 Mi 
 
1 8o Mr. Pafcall's Cfjottgljts atttJ Eefletf tons. 
 
 Miracles, or he foretold them ; and both by 
 
 v^VTT one and the other, he rais'd himfelf above 
 XXV 11. w hat is. fupernatural as to us, and has even 
 lifted: us up alia.. It will happen fo hereafter, 
 either God will not fuffer falfe Miracles, or he 
 will work greater : For Miracles have liich a 
 force, that there was a neceflity God fhould 
 give warning, heed fhould not be given to 
 them, when they were againft him, how clear 
 foever it be there is a God, elle they would 
 have catiied a fulpition. c 
 
 Inlbmuch that thole Paffages in the i yb. 
 Chapter of Deuteronomy, that forbid to hear or 
 believe thole that work Miracles, and fuch as 
 fhall turn away from ferving God ; and that 
 of St. Mark 1 3. ai. There jhall arife falfe Cbrifts, 
 and falfe Prophets, that 'will work Signs and great 
 Wonders, even to deceive the very Ele$ if it were 
 foffible ; and other like paffages, are fo far from 
 being againft the Authority of Miracles, that 
 nothing more confirms them. The caule we 
 do not believe true Miracles, is want of Cha- 
 rity. Ton believe not, laith Jefus Chrift to the 
 Jews, becaufe ycu are not my Sheep. What makes 
 Men believe falle ones, is want of Charity ? 
 John. 10. E O yuod charitatem veritatis non rtccferunt ut falvi 
 
 ', c fiercnty ideo tnittet ittis Dem operationem Erroris, ut 
 2 i nci* 2 T 
 
 ic ii. credant menaacio. 
 
 1 6. * Wh^n I confider'd whence it is, Ib 
 much credit is given to fo many Quacks, that 
 pretend they have infallible Remedies, even 
 fo far as Men put their Lives into their Hands, 
 it leem'd to me the true caule is, that there be 
 true Remedies, for it were impoffible there 
 fhould be fo many falfe, and that fo much 
 credit (hould be given to them, if there were 
 
 not 
 
upon patters of Eelfgiom 
 
 not true ones allb. If they never had any, and * 
 that all Dileales were incurable, it is impof ^ v ^' T 
 lible Men could believe they could give any ; XXVII. 
 and yet more unlike that 16 many ftiould be- 
 lieve 'thole that boafted that they had fuch Re- 
 medies. But as there has been many Reme- 
 dies that have been found good by the Expe- 
 rience of Wile Men, Belief has got ground, 
 becaule the thing cannot be deny'd in the 
 Main; for there is particular effe&s that are 
 >true ; the Common People, that can't diftinguifti 
 which amongft thele particular effe&s are true, 
 do believe them all ; in like manner, what oc- 
 cafions to believe fo many falle effects of the 
 Moon, is, that there are fome true, as the Eb- 
 bing and Flowing of the Sea. 
 
 So allb it appears to me as evidently, that 
 there are not fb many falfe Miracles, falfe Re- 
 velations, Sorceries, &c. but becaule there are 
 true alfo ; nor Ib many falfe Religions, but 
 becaufe there is one True ; for if there never 
 had been any thing of all this, it's impoffible Men 
 could ever have imagin'd it, and much left that 
 fo many others fhould have believed it. But as 
 there has beejn very great things true, and 
 thereby have been believed by great Men,, this 
 impreffion has been the caule that almoft all 
 the World are become even reacly to believe 
 alfo falle things. And fo inftead of concluding 
 that there are no true Miracles, becaule there 
 be falle ones, it (hould be laid on the contra- 
 ry, that there are true Miracles, becaule there 
 be fo many falle ones ; and that there are no 
 falle ones but by this Realon, becaufe there are 
 true ones; and in like manner, that there are no 
 falle Religions, but becaule there is a True one; 
 N 3 this 
 
1 8 2 Mr. PafcalPs Efj0U$)t!5 attfc EeflCCtWttjS 
 """: this proceeds from the Mind of Man, being in- 
 
 c ^ m ^ that wa y b y tlie Truth, becomes thereby 
 niore pliable to receive Error. 
 
 17. * It is laid, Believe the Church ; but 'tis 
 not faid. Believe Miracle* ; becaule the latter is 
 Natural, and not the former ; the one had need 
 of a Precept, not the other. 
 
 1 8. * There are fo few Perlbns to whom God 
 appears by thefe extraordinary ways, that one 
 fhould make good ufe of fuch occafions ; be- 
 caufe it proceeds not from Nature, that hides it> 
 but to excite our Faith to ferve him with fo 
 much the more Zeal, as we know him with 
 greater certainty. If God did continually dif- 
 cover himielf to Men, it would be no thanks 
 to believe ; and if he never diicover'd himielf, 
 there would be but little Faith; but he com- 
 monly hides himielf, and difcovers himielf but 
 leldom to thoie whom he would ingage in his 
 Servke. This ftrange iecrecy wherein God 
 keeps himfelf unleen to the Eyes of Men, fliould 
 reach us fbmetimes to retire our {elves alfo 
 from the fight of Men, the better to contem- 
 plate his Majefty : He remain'd hid under the 
 Veil of Nature, that hid him from us till the 
 Inclination ; and when 'twas requifite he fliould 
 appear, he hid himielf yet more, in covering 
 himfelf with his Humanity ; he was much eafier 
 known when he was invifible, than when he 
 became vifible : And at laft when he would 
 accomplifti the Promife he made to his Apo- 
 ftlss to remain with Men till his laft corning ; 
 he chofe to abide with them in the ftrangeft 
 and obicureft manner could be, to wit, under 
 the Species of the Eucharift. It is this Sacra- 
 
 St. J&n in the Revelation calk the 
 
 hidden 
 
upon patters of Religion* 183 
 
 bidden Manna ; and I believe the Prophet Efay 
 law him in this manner, when he faid, 
 tbou art a God that hideft thy ftlf\ this is 
 greateft fecrefie he can be in. The Veil 
 Nature was fearch'd into by many Heathens, 
 who, as St. Paul faith, ConfeJJed the invifible GoJ 9 
 by wfble Nature. Many Chriftian Hereticks 
 knew him through his Humanity, and Adored 
 Jefus Chriit, God and Man : But as for us, 
 we (hould think our felves happy, in that God 
 would enlighten us fb far as to know him un- 
 der the Species of Bread and Wine. 
 
 Unto thefe Considerations may be added the 
 Myftery of the Spirit of God, alfb hidden in 
 the Holy Scriptures ; for there are two perfect 
 Senfes, the myftical and the litteral ; and the 
 Jews held to the one, not fo much as thinking 
 there was another, and never thought of troub- 
 ling themfelves to find it : So allb wicked Per- 
 fbns feeing natural effe&s, attribute them to 
 Nature, never thinking there is another Author 
 of them. The Jews feeing a perfect Man in 
 Chrift Jefus, never thought of feeking another 
 Nature in him: We did not think it was him, 16,53; 3. 
 faith Efay. So alfb Hereticks feeing the perfed 
 appearance of Bread in the Eucharitt, think 
 not of feeking any other Subftance : There is a 
 Myftery hid under every thing ; everything 
 is a Veil that covers God : Chriftians fhould 
 acknowledg him in all things : Temporal Af- 
 flictions cover Eternal Rewards, whereunto 
 they lead us : Temporal Pleafures cover Eter- 
 nal Pains, which they do occafion. Let us 
 Pray to God that he would make us know and 
 ferve him in all, and for all things, and let us 
 give him Infinite Thanks, that having hid him- 
 N 4 fclf 
 
i 8 4. Mr. Pafcall's CfjOUgtjtg StttJ &e WOttJS 
 
 * ; {elf in Ib many things to others, he has mani- 
 fefted hinitelf in fo many things, and in ib 
 XXVIII. nian y fundry ways to us. 
 
 /. XXVIIL 
 
 Cbrifian Refteffions, 
 
 i. HT^He wicked, which fiifFer themfelves 
 JL blindly to be led along by their Paffi- 
 ons, without knowing God, or taking any care 
 tq feek him, do by themfelves verifie the Fun- 
 damental Faith that they oppole, which is, That 
 the Nature of Man is in a State of Corruption. 
 And the Jews, which ib obftinately oppofe the 
 Chriftian Religion, do alfo confirm this other 
 Foundation of the Faith they oppofe, which 
 is, That Jefus Chrift is the true Meffias, and 
 that he is come to Redeem Men, and free 
 them from the Corruption and Miiery where- 
 in they were ; as well by the State wherein 
 they are at this time, and which is found to be 
 foretold by Prophefies, as by the very Pro- 
 phefies themielves, which they preciiely keep 
 and preferve, as undoubted Marks by which 
 the Mellias fhould be diftinguifh'd and known. 
 So that the Corruption of Man, and the Re- 
 demption of Jefus Chrift, which are the two 
 chief Truths that eftablifli Chriftianity, is 
 drawn from the prophane who live in an in- 
 .differency of Religion, and of the Jews, who 
 are irreconcileable Enemies to it. 
 
 2. * The Dignity qf Man in his Innocence, 
 confided in his ufmg and bearing rule over 
 the Creatures ; but now it coafifts in withdraw- 
 ing himfelf, and keeping himfelf humble and low 
 in Heart. 5. * Many 
 
upon spatters of EeUgiotu 185 
 
 3. * Many do Err, and Ib much the more 
 
 dangeroufly, that they take a Truth to be the r $ 
 Principle of their Error ; their fault is, not in XXV1II 
 believing an Error, but in following one Truth 
 
 by excluding of another. 
 
 4. * There are a great many Truths, both Mo- 
 ral and Divine, which leem repugnant and 
 contrary, and neverthelefs lubfift in an admi- 
 rable order. 
 
 The caufe of all Herefies, is the exclusion of 
 fbme of thefe Truths : And the Spring of all 
 the Objections made againft us by Hereticks, is 
 the not knowing Ibme of our Truths. 
 
 And for the moft part it happens, that not 
 apprehending the relation there may be be- 
 twixt two oppofite Truths, thinking owning 
 one of them, excludes the other ; they hold to 
 the one, and exclude the other. 
 
 The Neftorians would needs have two Per- 
 Ions in Jefus Chrift, becaufe there was tvtfo Na- 
 tures in him : and the Eutychians, on the con- 
 trary, taught there was but one Nature, becaufe 
 there was but one Perfbn. The Catholicks are 
 Orthodox, becaufe they joyn both Truths tcv 
 gether, of two Natures and one Perfbn. 
 
 We believe the fubftance of Bread, being 
 changed into the Body of our Lord Jefus Chrift, 
 makes him Really prefent in the Sacrament, 
 this is one Truth. Another is, That this Sacra- 
 ment alfb is a Figure of the Crofs, and of 
 Glory, and a Comemrnoration of both; this is 
 the Catholick Faith, which comprehends thefe 
 two Truths, which ieem to be oppofite to each 
 other. 
 
 The Herefie of this time not conceiving that 
 fhis Sacrament contains at once the Prefence of 
 
 Jefus 
 
1 86 Mr. Pafcall's Cfjottfiftts atft KeflectfattS 
 
 Jefus Chrift and his Figure, and that he is both 
 xxviii a Sacrifice and the Commemoration of a Sa- 
 crifice, thinks one of thefe Truths can't be ad- 
 mitted without excluding the other. 
 
 For this Reafbn they hold that this Sacrament 
 Is Figurative, and therein they are not Hereticks. 
 They think we exclude this Truth, anJ ch/ e- 
 fore 'tis they make fb many Objections upon 
 the paflages of the Fathers that fay it. To con- 
 clude, they deny the Real Prefence, and there- 
 in they are Hereticks. 
 
 Therefore the readied way to hinder Here- 
 fies, is to inftrud all things that are true ; and 
 the fureft way of refuting them, is to make 
 them all manifeft. 
 
 5. * Grace and Nature will always be in the 
 World ; there will ftill be Pelagians and Catho- 
 licks, becaufe the firft Birth produces the one, 
 and the fecond Birth the other. 
 
 6. * The Church doth merit with Jeliis Chrift, 
 as being infeparable from him, the Converfion 
 of a!! thole which are not in the true Religion. 
 And afterwards, 'tis thefe Converts that do fuc- 
 cour the Mother which deliver'd them. 
 
 7. * The Body can no more live without the 
 Head, than the Head can without the Body ; 
 whoever leparates from one or the other, is no 
 longer of the Body, and belongs not to Jefus 
 Chrift ; all kind of Virtue, Martyrdom, Fafting, 
 and all manner of good Works, avail nothing 
 out of the Church, and the Communion of the 
 Head of the Church, which is the Pope. 
 
 8. * It will be one of the Torments of the 
 Damned, to fee that they (hall be condemned 
 by their own Reafon, whereby they pretended 
 ?o condemn Chriftian Religion. 
 
 , * There 
 
upon ^attettf of Rettgion* 1 87 
 
 9. * There is this of common betwixt the Life 
 of the generality of Men, and of Saints ; that $ 
 they all afpire to Felicity, and they differ only XXVIIL 
 intheQbje<ft wherein they place it; both one 
 
 and the others call thofe their Enemies that 
 hinder them from attaining to it. 
 
 10. * We ftiould judgof what is Good and 
 Evil by the Will of God, which can be nei- 
 ther unjuft nor ignorant ; and not by our 
 own Will, which is always full of Error and 
 
 1 1. * Jefus Chritt has in the Gofpel given this 
 Mark to know thole that have true Faith ; 
 which is, that they (hall (peak with new 
 Tongues ; and indeed the renewing of the 
 Thoughts and the Defires, doth cauTe that of 
 the Dilcourfe ; for thele new things which can- 
 not be difpleafing to God, as the Old Man can- 
 not be pleafing to him, are different from the 
 new things of the Earth, inafmuch as the new 
 things of the World, how new Ibever they be, 
 do foon decay ; whereas this new Spirit, the 
 longer it continues, is Ib much the more 
 ftrengthened and renewed. Our Old Man dietb^ 
 faith St. Paul, and we are renewed day by day ; and 
 we (hall not be fully renew'd until we enter 
 into Eternity, where we (hall for ever fing the 
 new Song, Ipoken of by David in the Pfalms, 
 that is to (ay, the new Song of the Spirit, pro- 
 ceeding from LOVQ. 
 
 n. * When Sc. Peter and the Apoftles abo- 
 liflied Circumcifion, where there was any thing 
 to be done againft the Law of God, they con- 
 fulted not the Prophets, but the defcent of the 
 Holy Ghoft upon the Perfons of thofe that were 
 Qrcumciied ; they judged it furer that God had 
 
 approved 
 
i88 Mr. Pafcali's 
 
 - approved thole whom he had filled With his 
 
 - r Spirit, than that heed (hould be given to the 
 XXVHI. k ee pj n g t h e L aw . t ] ie y Knew the end or , 
 
 Law was but the receiving the Hoiy Ch. 
 and ib feeing it was received wiehoac Circumci 
 fion, it was no longer rieceffary. 
 
 13. * Two Laws may Tuifice to rule the 
 whole Chriftian Republic^ better than all 
 the Polliticks in the World, To Love God and 
 our Neighbour^ 
 
 14. * Religion is proportioned to all forts of 
 Men ; the ordinary ibrt flop at the State and 
 Eftablifhmeiu it is in ; and this Religion is 
 liich, that its only Eftabliftiment is fufficient to 
 prove the Truth of it. Others afcend to the 
 'Apoftles; the moft refin'd go farther, even to 
 the beginning of the World ; Angels fee it 
 yet plainer, and farther off; for they fee it in 
 God himfeif. 
 
 , 15. * Thole to whom God has given a 
 feeling Senfe of Religion in the Heart, are very 
 happy and full} convinced ; but as for thole 
 that have it not, we cannot procure it for them, 
 but by Reafoningj until fuch time as God him- 
 ielf imprints it in their Hearts, without which 
 Faith is not profitable to Salvation. 
 
 1 6. * God, to referve to himlelf the power of 
 inftru&ing us, and to ftiew us the difficulty of 
 our unintelligible Being, has hid the Myltery 
 of it Ib far from our fight, that we were inca- 
 pable of attaining to it. So that 'tis not by the 
 force of our Realbn, but by the meer fubmit- 
 ting of our Reafon, that we can come rightly 
 to underltand our lelves. 
 
 17.* The Wicked, that make Profeffion of 
 following Reafon, had need be ftrangely forti* 
 
 fy'd 
 
upon (pattCK0 of Eeligtoiu 189 
 
 fy'd with Reafbn. Whatis't they fay ? Don't we 
 
 fee, fay they, Jkafts live and dye as well as Men, ,/ 
 and the Turks as well as Chriftians ? They have- xxv " 
 their Ceremonies, their Prophets, their Docftort, v 
 their Saints, their Rel'gious Orders, as well rs 
 we. Is- this contrary to the Scripture ? Don't it 
 fpeak of all this ? If you are indifferent of fearch- 
 ing out the Truth, here's room enough, you 
 may lye down in cafe; but if you defire with 
 all your Heart to know and find it, 'tis not 
 Enough to feek it by Halves, that may ferve fon 
 a vain Queftion of Philofophy, but hear your 
 All lyes at flake; nevertheleis after a flight 
 Refle&ion of this Nature, &c. 
 
 18. * It is a horrible thing to find all one 
 poflefles to waft continually, and yet to fet ones 
 Heart upon it, without feeking if there be not. 
 fbmething that is more permanent. 
 
 19. * We fhould live other wife in the World, 
 according to thefe divers fuppofitions ; if one 
 could abide there ftill, if it be certain we flialL 
 not bide there long, and uncertain if it fhall 
 be one Hour, this laft- fuppofition is ours. 
 
 20. * Let us imagin to lee a great many Men 
 in Chains, and all condemned to Death, fbme 
 of which are daily executed in fight of the reft, 
 thofe that remain fee their own Condition in 
 that of their Companions, and looking upon 
 each other with fbrrow x and without hope, ex- 
 pe& when it will be their turn. This is the re- 
 prefentation of the Condition of Men. 
 
 11. * By the parts you (hould concern your 
 felf in feeking the Truth; for -if you dye 
 without feeking the true Good, you are ruin'd, 
 But you will lay, If he would that I (hould 
 have ador'd him, he would have left me Marks 
 
 of 
 
M*. PafcalPs C&ougf)tjS an* Ecflecttons 
 
 of his Will. So he has, but you negled them ; 
 leek them at leaft, they are well worth the 
 labour. 
 
 ^^. * Atheifts fliould Ipeak things very clear. 
 Now one muft be out of their right Senfes to 
 lay the Soul is Mortal. I think it is not ne- 
 ceflary to fearch into the bottom of Copernicus 
 his Opinion, but it concerns our whole Life, to 
 know if the Soul be Mortal or Immortal, or 
 not. 
 
 aj. * The Prophefies, Miracles, and other, 
 Proofs of our Religion^ are not of that kind as 
 that one can lay they are Geometrically con- 
 vincing. But it (hall lerve my turn at prelent, 
 that you will grant, that 'tis not againft Reafon 
 to believe them. They have light and dark- 
 nels, to enlighten Ibme, and to darken others ; 
 but the light is luch, that it furpafleth, or at 
 leaft equals that which makes to the contrary ; 
 lo that 'tis not Realbn that can make us not 
 to follow it, and can be nothing elie but the 
 Malice and Luft of the Heart. There is light 
 enough to condemn thofe that do not believe, 
 and not Chough to' gain them, to the end it 
 fliould appear that in thole that follow it, it is 
 Grace and not Realbn that makes them follow 
 it ; and that in thole that fhun it, it is Concii- 
 pifcence, and not Realbn that makes them 
 fliun it. 
 
 24. * Who can chule but admire and im- 
 brace a Religion that knows to the bottom, that 
 undei ftands che more, by lo much the more one 
 is enlightned ? A Man that difcovers Proofs of 
 the Chriftian Religion, is like an Heir that finds 
 the Deeds of his Eltate. Will he lay they are faUe, 
 and will he negle& to examin them ? 
 
 26. * There 
 
upon 99attet0 of Keiifffoiu 191 
 
 26. * There is two forts of Perlbns that *< 
 know God, thofe whole Hearts are humbled, ** 
 arid that love Self-denial and Meannefs, how ' 
 much or how little Wiflom Ibever they have ; 
 
 or thofe that have Judgment enough to difcern 
 Truth, what oppofition foever they have un- 
 to it: 
 
 27. * The Wife Men amongft the Heathens 
 that affirmed there was but oae God, were 
 perfecuted ; the Jews were hated, the Chriftians 
 worfe hated. 
 
 ' 28. * I do not fee there is any greater diffi- 
 culty to believe the Refiirredion of the Dead, 
 and the Birth of Chrift of the Virgin, than that 
 of the Creation. Is it a harder matter to re- 
 produce a Man, than to make a Man ? And if 
 it had never been known what Generation was, 
 would it be thought ftranger that a Child fhould 
 proceed from a Maid alone, then from a Man and 
 a Maid. 
 
 29. * There's a great difference betwixt Re- 
 pole and Peace of Gonfcience ; nothing fhould 
 give Reft, but a fincere feeking of the Truth j 
 and nothing can give Affurance but Truth. 
 
 30. * There are two Truths of Faith equally 
 conftant ; one wherein Man in the State of Crea- 
 tion,or in the State of Grace,is railed up above Na- 
 ture, made like unto God, and partaker of the Di- 
 vine Nature ; the other, that in the State of Cor- 
 ruption and of Sin, he is fallen from this State, and 
 become like to the Beafts. Thele two Proportions 
 are both alike folid and certain. The Scripture 
 plainly manifefts this, when it faith, Delicia Prov. 8, 
 me*, effe cum pit is howinum. Effundam Spiritutn 
 mmm fuper vmnem carnem. Dii eftts, &c. and 
 
 that it faith ia other places : Qmms caro fanvm. 
 
 Homo 
 
192 Mr. Pafcall's &0Ufft)t0 attH &efltott0 
 
 Homo comfaratw eft juntentti infyientibtt$i & fimilis 
 
 fafftfs eft. ittis. Dixi in corde meo de filiis homi* 
 num -> u * P ro k arc * OS Dew, & oftendmt Jimhs ejje 
 
 r /? 0,1 
 
 be ft us, 6CC. 
 
 31. * The Example of the generous Death of 
 the Lacedemonians and others, fignifies buf vjsry. 
 little to us ; for what is all that to us ? But the 
 Death of Martyrs doth concern us, for 'they are 
 our Members, we have a common Obligation 
 with them, their Relblution may frame ours: 
 there's no luch thing in the Example of the Pa< 
 gans, we have no relation to them ; the Riches 
 of a Stranger adds nothing to us, but that of a 
 Father or a Husband doth. 
 
 32. * We never part with any thing without 
 regret. One don't feel any yoak, when we 
 willingly follow them that lead us ; but when we 
 begin to refift, and to llruggle, one iiifFers the 
 more, the Yoak is the heavier, the Pain the 
 more fenfible , and this Yoak is our Body,' 
 which is not broke, but in Death. Our Saviour 
 laid that fince the coming of John Baptift, that 
 is to lay, fince his corning in every Believer, the 
 Kingdom of Heaven fufferetH violence, arid the 
 violent take it by force. Before one is touch- 
 ed, we have only the weight of Concupilcence 
 that bends to the Earth. When God waken^th, 
 thefe two contrary Motions caufe luch a con- 
 cuflion, as God only oan appeale. But we can 
 do all things, faith St. Leo, with him ; without 
 whom, we can do nothing : We muft then re- 
 Iblve to fuffer this War all our Life, for there is 
 here no Peace. Jefus Chrift came to bring the 
 Sword and not Peace. Never thelefs it rnuft be 
 granted, that as the Scripture laith, the Wif3om 
 of Man is Foolifhneis with God ; Ib it may be 
 
upon SfytttttS of Etftgtotu 195 
 
 iaid, that this War that appears fevere to Men, is 
 
 Peace in the fight of God, for it is the Peace ^ 
 that Jefts Chriit hath brought ; Jiowever it XXVI11 ' 
 fhall not be compleat till the Body be deftroy- 
 ed ; and 'tis this that makes Death be defired, 
 yet nevertheleis being content to live for his 
 fake, who both fuffered to die and live for us, 
 and that can beftow better things upon us 
 than we can defire or iniagin, as Saint Paul 
 Ipeaks. 
 
 33. * We muft ftrive not to be troubled for 
 any thing, and to take all that comes for the 
 better. I believe 'tis a Duty, and one Sins in 
 not doing fo ; for the reafon why Sin is Sin, is 
 only becauie it is contrary to the Will of God : 
 And fo the Eflence of Sin confifting in having 
 a Will oppofite to that we know to be in God, 
 it appears vifible, that when he diicovers his 
 Will to us by the Events, it were a Sin not to 
 comply therewith. 
 
 34. * When Truth is forfaken and perfecuted, 
 it feems to be a time wherein the Service we 
 yield to God in defending it, is the more plea- 
 fing to God. He will have us judg of Grace 
 by Nature ; and fo he fuffers us to conlider, 
 that as a Prince banifh'd from his Country by 
 his Subjects, has an extream love for thole thac 
 continued faithful to him in the public 1 * Revolt ; 
 fo it would feem, God confiders thole with a 
 particular kindnefs that defend the parity of 
 Religion when it is openly oppofed. JBut there 
 is this difference betwixt the Kings of the 
 Earth, and the King of Kings ; that Princes 
 don't make their Subjects faithful, but they find 
 them fo ; whereas God always finds Men un- 
 faithful without his Grace, and makes them 
 
 O faithful 
 
1 94 Mr. Pafcaffs: f$ttgf)f$ imfr 
 
 - """ faithful when they are Ib. So that -whereas 
 XXV'HT ^ n 8 s ^ or th^Tnoft-part teltifie their Obligaci^- 
 on to thofe that Continue -in their ; Duty, and 
 Obedience, it on; the coMrary liappensy that 
 thole that continue in the'-Servics-of God, are 
 themlelves infifiifel^^beholden to him. 
 
 55. * It is nek-fcfcr the aufterkies of Body, 
 nor the agitations of "the Mind," but*he good mo^ 
 tions of the Heart, that fupport the Pains of 
 Body and Mind ; for thele two things &re> 
 needful to fandifie Pains and Pkafures. Saint 
 Paul faid, That thofe that wilMive Godly (hall 
 find many Tribulations 5 this fliould comfort 
 thofe that feel them, leeing they are warri'd, 
 the way to Heaven that they leek is full of 
 them, they (holild- rejoyce to' find Marks that 
 they are in the right way. But thole Pains- ar^- 
 never without Pleafure, and are never liir- 
 mounted but with Pleafure ; for as thofe that 
 forfake God to turn to the World, do it-only 
 but becaule they find more fvveetneis in: the 
 Pieafures of the "World then in thole of Union 
 with God, and that this conquering charm leads 
 them, and making them repent of their firft 
 choice, makes them the Devils Penitents, 'as 
 Tertullian fpeaks : So in like manner one would 
 never forfake the Plealures ; of the World to 
 imbrace the Crols of Jefus Ghrift, if one did 
 not find more pleafore in Dilgrace, Poverty, 
 Nakednefs, and the reproach of Men, than in 
 the pleafures of Sin. Andfb ; ^Tertullian fpeaks 
 ellewhere, It mujt not be thought a Chnjtians 
 Life is a Life of Sadnefs : One f does not tjuit Pl : ea- 
 fures^but change them for 'ethers- that are- far greater. 
 Pray continually, faith St. P^///, Give Tfeanfe al : 
 ways, Rejoyce evermore. It is the Joy of ha- 
 ving 
 
it ^atterg of Eeliff ten 19$ 
 
 ving found God, is the ground of the fbrrow T" 
 of having offended him, and of the whole x 
 change of our Life. Him that found a Treafure 
 in a Field, isib glad according to Jeliis Chrift, 
 that he fells all he has to purchafe it. " World- 
 lings have their fadnels, but they have not this 
 joy, which the World can neither give nor 
 take away, frith Chrilt himfelf. The Bleffed 
 have this : joy without any fbrrow; and Chri- 
 ftians have this Joy nii'ied with fadnefs, for 
 having foljow'd other Pleafures, and the fear 
 of loling it by the inticement of thole otfcer 
 Pleafures that continually tempt us. So that 
 we ought continually tp labour to preferve 
 this fear, which may moderate our joy, and 
 thereafter as one finds himlelf too much in- 
 clin'd towards the one, to beiid towards the o- 
 ther, thereby to continue ftefddy. Think of 
 Good in the Days of Adveility, and think of 
 Afflidion in the Days of Rejoycing iaith the 
 Scriptures, until liich time as the Promife of 
 Jefus Chrift be fulfill'd iri accomplifhjng .his 
 Joy in us, Letusnot then be wholly deje6ted 
 withforrow, and let us not think Piety confifts 
 only in bitternefs without Confblation : True 
 Piety, that is only to be found perfect in Hea- 
 ven, is fo full of Comforts, that it fills both the 
 Entrance, the Progrefs, and the End. It is a 
 Light fo bright^ that it fhiries upon all that li- 
 near it ; if there be any fbrrow mingled, efpe- 
 cially at firft, 'tis from us -it proceeds, and Hoc 
 from Virtue ; for it is not the effed of Piety 
 that begins to be in us, but of the Impiety 
 which remaineth in us : Let us take away the Im- 
 piety, and there will be Joy without any mixture. 
 Let us not then lay the blame on Devotion, but 
 
 O a on 
 
1 96 Mr. Pafcali's Cfiouofttg anfc Eeflecttonss 
 
 - on our felves, and leek for Comfort only by 
 
 correding our felves. 
 
 XXVIII. g. * The time paft fliould not trouble us, 
 feeing it is only needful we (hould have true 
 fonow for our offences ; the time to come 
 fliould lels trouble us, becaufe that makes nothing 
 at all to us, and it may be we (hall not live to 
 jfee it ; the prefent is the only time that is ours, 
 and which we (hould employ in the fear of 
 God; it is therein our Thoughts fhould be 
 chiefly imploy'd : Neverthelefs Men are fo 
 lazy, that we Icarce ever think of the time 
 prefent, but of that we (hall live in hereafter : 
 So that we are ever about living in the time 
 to come, and never live in the prefent. Our 
 Saviour would not that our forecaft fhould 
 reach farther than the prefent Day ; it is the 
 bounds that he has let us, and appointed us to 
 keep, both for our Health and Reft. 
 
 37. Sometimes Menredifie themlelves by lee- 
 ing Evil, more than by Good Example, and 'tis 
 good to accuftom ones felf to profit by Evil, 
 feeing itislb common, whereas that which is 
 Good is rare. 
 
 38. * In the i yh. Chapter of St. Mark, Jelus 
 Chrift made a great Difcourfe to his Difciplesof 
 his laft coming ; and as all that befals the 
 Church, doth allb happen to every particular 
 Chriftian , it is certain this Chapter doth as 
 well foretel the State of every Chriftian in 
 particular, that in their Converfion deftroy 
 the Old Man in themfelves, as the State of the 
 whole Univerfe, which fhall be deftroy'd, to 
 give place to a new Heaven and new Earth, 
 as the Scripture fpeaks; the Prophefies therein 
 contain'd of the deftrudion of the reje&ed 
 
 Temple, 
 
upon fattens of Eeftgiom * 97 
 
 Temple^ which reprelents the ruin of the Man 
 of Sin, which is in every one of us, and of 
 which it is fud, there (hall not one Stone be left 
 upon another, (hews there (hall not be left any 
 Paffion of the Old Man. And thofe ftrange 
 inteftine Commotions do plainly forefliew the 
 inward troubles thole do feel, that give them- 
 felves up to God, than which there can be no- 
 thing more lively defcribed, &c. 
 
 39. * The Holy Spirit invifibly refts in the 
 'Relicks of thofe who are Dead in the Grace 
 
 of God, even until he appears vifibly again ac 
 the Refurredion ; and this is it that renders the 
 Relicks of Saints fb worthy of Veneration, For 
 God never abandons his Servants, no not even in 
 the Sepulchres, where their Bodies, though dead 
 to the Eyes of Men, are more alive in the fight 
 of God, becaufe they are free from Sin, where- 
 as Sin abides in them (till during this Life, at 
 leaft the root of it ; indeed the fruits of Sin are 
 not always feen. And this unhappy Root which 
 always fubfifts during Life, is the caufe they de- 
 ferve not fb much Honour, but rather on the 
 contrary to be hated ; therefore it is, that 
 Death is neceflary, wholly to mortifie this 
 wicked Root, and it is what makes it define 
 We. 
 
 40. * The Eleft do not know their Virtues, 
 nor the Reprobates their Crimes. Lord, will Mac. 
 the one and the other lay, when faw we thee an 
 lunger* dl &C, 
 
 41. * Jefus Ghrift refus'd the Teftimony of 
 Devils, and of thofe that were not called ; but 
 not of God, and of John Baptift. 
 
 ^ 41. * In writing my Thought, ibmetimes I 
 forget, but that makes me remember my weak- 
 
 O 3 nefs 
 
1 98 Mr. 
 
 - nefs, whichl ^rn apt, to forget every Minute; 
 XXVlll and this iniiruqis ,me a/ much as the Thought I 
 ' forgot, -for I only ftiive,to 'know my own No- 
 thing^ 
 
 4J-. -* Monntaign is .guilty of; great Failures; 
 his Works are full of unchaft and filthy Words.; 
 'thtt/Fght not to be 5 his Opinions of Murder, 
 and wilful Death are, horrible;; he.infpires t a 
 faint hope of Salvation,, without fear or Repen- 
 'cc; his Book not being made to incline to 
 i/iety .; he was not \ indeed obliged thereunto 
 "but one-is always bound, not to divert any. from : 
 it. Whatever may be .hid to excufe his too ex- 
 travagant Opinions upon icvcral things, one 
 cannot in any manner excufe his Heathenifli 
 Opinions touching. Death; for one muft re- 
 nounce^* ft Piety, if ^ns.jWOjftat leaftdye like 
 a^Chrirrian-; now .hj throughont his whole- 
 Book teaches to dye fecurely, and in eale. 
 
 44. * What uftally /deceives _ us in comparing 
 what's paft heretofore in the Church, with 
 ut's Icen at prelent, .is, that commonly one 
 looks upon St. AtbanafiiiSj St. Therefor and other 
 Saints, &s Crpwn'd vvitli Glory ; now that time 
 ii.is clqar'd up things,' it appears, ; to be truly fb. 
 IJiif at the time, this great Saint was perfecuted, 
 he was a Man that was called Atbanajim ; and 
 St. Jfartfius^ : in her time,, was a Religious Perfbn 
 am. 5. 1 7. like the reft.. Elias-- ww a Man fobjtff to like 
 'Kfiffivns as we are, iaitlv St. James, to difabuie 
 Chriftians from this falfe Idea, that iT>akes 'us re- 
 ject the : Examples of Saints, as difproportionable 
 to. 'our . Cpadition : They were-Saints^ lay we, 
 3 tis not like us.. 
 
 ; 45. * Tc thofc that have an av^rfion for Re- 
 on, Ofi^ muft begin to inftrud them, 'by 
 
 /hewing 
 
99 
 
 it is not contrary to Reafon ; then after, - 
 dhat-it is Venerable, and give it rcfped ; then 
 render k Lovely, and create a defire to wifh it 
 W&?&, ' true ; then (hew by -undeniable Proofs 
 that it istrue ;-(hQW-its.Hol'ine{s and Antiquity, 
 by its Greatnofs and Authority: And to con- 
 clude; that it ;is Aimable, becauie it promifeth 
 the chiefeibGood. - 
 
 46. *One -word , of -.Da&jd or of iJMofes like 
 this, t tbat Gofl^wttt Circymcife 'their Hearts, (hews 
 ..what their Souls deiire. Let all the relt of their 
 jcUfcourie, be.an^bigijtous^ and he it uncertain whe- 
 ther they are Philoiqphers ., or Chriflians, a 
 -Word of : .thi .Nature determins all the reft; ib 
 -far: the Ambiguhy-jmay hold, but no farther. 
 
 -47; * To be icouien'd in thinking the Chri- 
 ftian Religion true,, there ^ can be no lofs ; but 
 what a Mifery .will, it be to think it is falfb? 
 
 48. ^ The! ways of living the eafieft accor- 
 ding, to ,the Woi'kl, are the moft difficult to 
 t lM/iiccqrdin<g! tQ God ; and on the contrary, 
 'nothing is fo^ifficult^ in the Worlds efteem, as a 
 ^Religious Life,^ th,Qrb is nothing eafier than to live 
 : ib. according ,to God : Nothing ,is pleafenter than 
 to be in a gr^at Employment, and to enjoy great 
 Riches, in the effeejn of the World ; nothing 
 is more difficult' then to live in thefe things, ac- 
 cording to God) and not to be affe&ed with de- 
 . light and ple'afure in them. 
 
 4.9. * The Old . Teftament contained.- the 
 Types of future Happineis ^ the New contains 
 the; Means of .attaining them. The Figures 
 were Happineis,, the Means "are Repentance ; and 
 yettfee Paical.Lamb was eat with bitter Herbs, 
 cum amaritudmibtt$ y :tQ fignifie, that Joy could 
 not be attained but by forrow. 
 
Mr. Pafcalls 'Cfjougfjtg fttfe Eeflection& 
 
 50. * The word G^/*7e<? being fpoke as 'twere 
 
 - by accident, by the Multitude of the Jews, 
 XXVIII. accu f, n g jef us Chrift before ~Pilate, gave 
 
 occafion of fending Jeliis Chrift to Herod, where- 
 in was accompliftied the Myftery that he (hould 
 be Judg'd by Jews and Gentiles : Hazard feems 
 to be the caufe of fulfilling the Myftery. 
 
 51. * One told me on a day, that he was full 
 of Joy coming from Confeffion : Another told 
 me that he was in fear ; on this I thought, that 
 of thefe two might be made one good, and 
 that both of them fell ftiort, beeauie they had 
 not the Opinion of each other. 
 
 51. ^ There is pleafure to be in a Veflel tot 
 fed with a Tempeft, when one is in no danger 
 of Shipwrack. Perfections which afflict the 
 Church, are of this Nature. 
 
 53. * As the two Springs of our Sins, are 
 . Pride and Sloath ; God has revealed to us two 
 Qualities in him to cure them, his Mercy and 
 Juitice ; the Nature of Juftice is to abate Pride, 
 and the Nature of Mercy is to deftroy Idlenefs, 
 by ftirring up to good Works, according to this 
 
 Rom. 2. paflage ; The mercy 'of God inviteth to Repentance ; 
 
 Jonas 4. 2. an ^ t his other of the Ninevites, Let us Repent, and 
 fee if be will have mercy upon m : So that the 
 Mercy of God is fo far from indulging Sloath, 
 that nothing is a greater Enemy to it, and that 
 inftead of faying, Were there not Mercy in God, 
 we ought to do all our endeavour to fulfil his 
 Laws ; we {hould fay on the contrary, That 3 tis 
 becaufe there is Mercy in God, one {hould do 
 all one can to keep his Commandments. 
 
 5^. *The Hiftory of the Church ought pro- 
 perly bs called the iiiftory of Truth. 
 
 55- *AU 
 
upon ^fctterg of EeKgiom 
 
 55. * All that is in the World, is the Luft of 
 the Flefti, the Luft of the Eyes, and the Pride of 
 Life ; libido fentiendi, libido fciendi, libido domi- 
 vandi. Unhappy is that accuiied Land that is 
 overflown* and burnt up rather than watered, 
 with thefe three Rivers of Fire : Happy they, 
 who being on thefe Rivers, are not carried a- 
 way by them, nor plunged into them, but re- 
 main fteadfaftly fixt, not ftanding, but fitting 
 in a low and lafe place, from whence they will 
 not rile till the light appear ; and after having 
 refted in lafety> ftretch forth their hands to him 
 that will deliver them, to make them ftand up- 
 right in the Gates of the new Jerufakm, where 
 they (hall no longer fear the affaults of Pride ; 
 and who weep in the mean time, not to fee the 
 decay of all thefe perifhable things, but in the 
 remembrance of their dear Country, of the Hea- 
 venly Jerufaknt, which they continually breathe 
 and thirft after in continuance of their Exile. 
 
 56 *Some will lay, A Miracle would con- 
 firm my Faith ; Men lay Ib when they do not 
 lee it. Realbns brought from a great diftance 
 feemto limit our fight, but do not when one more 
 nearly confiders them ; one begins to look far- 
 ther, nothing ftops the quicknels of our Mind. 
 It is laid, There's no Rule without an exception, 
 nor Truth fo general, bat it has Ibmething that 
 may feem defective. 'Tis fufficient that 'tis aot 
 ablblutely Univerfal, to give us a pretence of 
 applying the Exception to the prefent Subjeft, 
 and to lay, It is not always true; then there are 
 Ibme cafes where it is not. There remains only 
 to fay, this is one, and One muft be very ftupid 
 not to drfcern it, 
 
 $7. ^Charity 
 
202 Mr. Pafeailjs MMM attfc Eeflecttaitg 
 
 "~ 57. * Charity is not a Figurative Precept. To 
 
 XXVtll ^ that Jefus Chrift, .who is come to take away 
 
 * Figures and to eilablifli Truth, fhould only come 
 
 pfetple the Figure of Charity, ami to take .away 
 
 the SuWtance which was before, this is horrible. 
 
 |B. * The Heart has its Reaions^ which Rea- 
 
 fon doth noV comprehend ; one finds it in a 
 
 hundred "things. It is the He^rt that finds God, 
 
 ajid not Reafbri, See then what true Faith- is, 
 
 God 'known to the Heart. 
 
 59. * How many Bodies has Teiefcopes -di 
 covcr'd-to us, that were 'not Ijnpwn. to. the A*v 
 tient r ]Philofophers ? 'The Truth of ttie Scriptures 
 were, boldly quelKon'd for making .mention of 
 ftich", great nuinhers of Stars ; "-there are but a 
 Thquland twenty and two, fay fome, we knovy 
 them. 
 
 60. /The knowing of ou^war^, things will 
 ri6t. afford us any ConlblariQ^. in, times of 
 AfHidion, for the not knowing of Moral things; 
 bat the knowlcdg 'oF well living^, will always 
 comfort us, for the not knowing; , of exteriour 
 things. ino''' 
 
 6 1. * Man is of fuch a Temper, that by often 
 
 ^_11 _ .f ' I -- I ) * 1 1 f 
 
 D v 
 
 VJf 
 
 telling Tiim he is a Sot r he bclie^cs : it ; .and I 
 often faying Ib to him'felf, he believes it of hiirt- 
 
 felf; for Alan frames an inward Converiation to 
 himfelf, which it behoves him to order -aright ; 
 CGrnmpunt lonos mores celloyuia prava. -One rnuft 
 be as iilcnt as thpy. c^n, and commune only 
 \vith God, and fo one fhaU the better imprint k 
 
 r 1 , . J * V. i J 
 
 'ononesfelf. 
 
 . 6^. *. What difference is there betwixt a Car- 
 thufian and a SoldiQr, as to Obedience ? They are 
 alike : Obedient,' and Vi fuffer both alike in their 
 painful Exercifes : But the Soldier hopes always 
 
 to 
 
 J 
 
upon 99atter0 of Eeligtcnu 203 
 
 f o become free, and never attainstolt ; for -even 
 
 Captains and Princes are always Slaves and de- 
 pending on others; yet they always hope to be in- XXVI11 - 
 dependant, and labour to attain to it ; whereas 
 the Carthufian makes a Vow never to be inde- 
 pendant. They differ not in the perpetual Ser- 
 vice they both have promis'd, but in the hope 
 that the one has always, and that the other has 
 never.- ijlod 
 
 6;. * The Will would .never be latisfiqd, 
 ifit had all that is ddired ; but one is prefendy 
 fetisfied when one renounces it. In complying 
 with the Will, one (hall never be at quiet ; not 
 complying with it, one (hall always be at 
 peace. 
 
 64. * The : true and only/Virtue, is to hate 
 ones ielf ; for one deierves hatred by realbn of 
 Luft ; and we ftioifld leek a Being truly ami- 
 $ble to love it. But as we cannot love that 
 which is without us, we mtift love a Being that 
 is in us. Now there is only the Univcrfal Be- 
 ing that is fiich. The Kingdom of Heaven 
 is in us, the Univerfal Good is in us, and is 
 not us. 
 
 65. *It is not juft any thing (hould faften to 
 us^ although it be done willingly and with Plea- 
 fiira We ft[ould deceive thofe, that we fhould 
 perfwade to it, for we are .not the icope qf 
 any body, ncithei'have we wherewithal to con- 
 tent them : Are we not ready to dye, and iq 
 the A Obje6t of their hopes vanilheth ! As we 
 (hould be to blame (hould we ma.ke a Lye be 
 bcliev'd, although we fhould cunningly infinuate 
 it, and that it fhould be believ'd with Pleafure 5 
 and that therein we were obliged; fb alfb we 
 ^re to blame, if we make our iclves be loved ; 
 
 and 
 
204 Mr. Pafcali's Cfjoufffjts ana HeflectiattjS 
 
 " and if we incourage Perfbns to faften themlelves 
 
 XXVIIL to us > we ^ ou ^ * ve warn ^ n to thole that are 
 ' ready to believe Lyes, that they (hould not do 
 (b, what ever benefit we might lole in not do- 
 ing it : So alfb we (hould warn them that they 
 (hould not place any delight on us ; for they 
 aught rather fpend their Life in feeking God, 
 and pleating him. 
 
 66. * It is to be fuperftitious, to place ones 
 hope in Formalities and Ceremonies ; but 'tis to 
 be proud, not to fubmit to them. 
 
 67. * All Religions and all SeAs in the World, 
 have had natural Reafbn for a guide. Chri- 
 ftians only have been conftfain'd to take their 
 Rules out of themlelves, and to be inftru&ed 
 by thole which Jeliis Chritt left to the Antients 
 to be tranfmitted to us. There are Ibme Per- 
 Ibns that think much to fubmit to this Rule ; 
 they would have Liberty to follow their ovtfft 
 Imaginations, as other People have done. It is 
 in vain that we cry to them, as the Prophet did 
 formerly to the Jews, Go inform your felf of the 
 
 fod old way^ and walk in it ; they anfiuer as the 
 '?//j, We will not walk in it, we will be like other 
 ations^andfollow the imagination of our own Hearts. 
 
 68. * There are three means of believing; 
 Realbn, Cuftom, and Infpiration. Chriftian 
 Religion, which only hath Realbn, doth not 
 receive as her Children, thofe that believe with- 
 out Infpiration ; not that (he excludes Realbn 
 and Cuftom; on the contrary, the Minds of Men 
 muft be prepared to lee the Proofs by Realbn, 
 and to be confirmed therein by Cuftom. But (he 
 requires, that one fubmitsby Humiliation to In* 
 fpirations, which Only can work the true laving 
 effect ; ne evacwtur Crux Chrifti. 
 
upon Spatters of Eel&totu 305 
 
 69. * Men never do evil fo freely and fully, - 
 as when it is done through a falfe Principle of $' 
 Conference. Xxv111 ' 
 
 70. * The Jews, who were called to Conquer 
 Kings and Nations, have been the Servants of 
 Sin ; and Chriftians, whofe calling was to ferve 
 and obey, are the free Children. 
 
 71. *Isit courage for a dying Man, tQ go 
 in his Agony and Weaknefs, to dare an Omni- 
 potent and Eternal God. 
 
 7t. * I readily give Credit to Hiftories, the 
 witnefles whereof -are ready to juftifie their 
 Works by lofs of Life. 
 
 73. *True Fear proceeds from Faith, falfe 
 Fear comes from Doubting. True Fear carries 
 us to Hope, becaufeit proceeds from Faith, and 
 that one hopes in that Gpd one believes. Bad 
 Fear carries to Defpair, becaufe one fears the God 
 in whom one does not believe ; Ibme fear to 
 lofe him, others fear to find hinv 
 
 74. * Solomon and Job have beft known the 
 Mifery and Happineis of Man, and have belt 
 defcrib'd it ; one of them the Happieft, and the 
 other the moft Wretched of Men ; the one 
 knowing the Vanity of all Pleaftres, and the 
 other the Reallity of all Evils, by experience. 
 
 75. * The Pagans fpake ill of Ifrael, and the Ezeld 
 Prophet alib, and fo far was it that the Ifraelites 
 had caufe to fay to him, you fpeak like the Pa- 
 gans, that he infifts chiefly in that the Pagans 
 ipake like him. 
 
 76. * God don't exped we fhould fubmit our 
 Faith to him without Reafbn, and bring us un- 
 der by Tyranny ; neithdr doth he alfo intend 
 to give us a Reafbn for every thing ; and to re- 
 concile thefe contrarieties, he means to fhevv 
 
 us 
 
Mr. Pafcal ^fjoitgljtgJ m<8 Eeflections 
 
 us plain iparks of Divinity, that (hall convince 
 us what lie is, "and get himlelf Authority by the 
 Wonders and Proofs which we cannot deny ; 
 that afterwards without fcruple we may believe 
 the things he teaches us, when we find no other 
 realbri to refufe them, but that we cannot by our 
 felves know whether they be or not. 
 
 77. * Tfrere are but three forts of Men; fome 
 that ferve God having found him; others that 
 employ themfelves in feeking, having not yet 
 found him ; and others that live without feeking 
 or having found him : The firft are Reafbnable 
 and Happy; the laft are Fools and Milerable; 
 thole of the middle fort are Miferable and Rea- 
 Ibnable. 
 
 78. * Men often take the imagination for their 
 Heart, and they think they are prefently con- 
 verted, as foon as they do but think of being 
 converted. 
 
 79. * Realbn moves always with a flow pace, 
 and with fb many Motives and different Prin- 
 ciples, that commonly it ftrays or grows ftupid, 
 for want of feeing them all together. It is not 
 fb of the Underftanding ; it is quick of Motion, 
 and always ready to ad:. It is neceflary there- 
 fore once knowing the Truth by Reafbn, to ftrive 
 to feel it, and to bring our Faith into the know- 
 leclg of the Heart, elie it will be always uncer- 
 tain and wavering. 
 
 80. * It is of theEflence of God that his.Ju- 
 ftice (hould be Infinite, as well as his Mercy : 
 Neverthelefs his Juftice and Severity towards 
 the Damned, is yet lefs aftonifhing than his 
 Mercy towards the Eled. 
 
 f. XXIX. 
 
upon ^attet s lit &elf0ion 207 
 
 
 
 f. XXIX. 
 
 / ; 
 
 Moral Reflexions. 
 ;v ' ' ' 
 
 i. QCiences have two Extremities that touch 
 vj each other ; the firft is pure Natural Igno- 
 rance, wherein all Men are involv'd when they 
 come into the' World ; the 'other Extream is 
 whereunto great Souls do attain, that having 
 polled through alhhings 'tis poffible for Men to 
 know, they find at laft they know nothing, 
 and find themlHves in that very Ignorance from 
 whence they firft fet out. But this is a Learned 
 Ignorance that knows it lelf; thole betwixt thefe 
 two, that have let out of this Natural Ignorance, 
 and could not .attain the other, have yet {brae 
 tincSttire of this high Knowledg, and would be 
 thought great ; thele trouble the World, and 
 jiidg worft of all of things. The Common People 
 and the Learned ufoally makeup the World ; the 
 others defpile them, and are delpifed themfelves, 
 
 i. * The common People honour thole of 
 great Birth ; the Conceited fort difpile , then^ 
 laying, Great Birth is not ail advantage of the*" 
 Perfons but of hazard : The Wile do honour 
 them, not by the motive of the People^ but by 
 a higher Confideration. Some Self-conceited 
 Perfons, that have no great knowledg, defbile 
 them notwithftanding the Confideration as 
 makes them be hbnoiir'd by the Wifer fort, be- 
 caufe they judg by a new Light that Piety in* 
 fules into them; but true Chriftians Honour 
 them by another higher Light. So Opinlons'fuc* 
 ceed, for oragainlt, according as one is illumi- 
 nated. 
 
 $ 
 
2 oS Mr. Pafcail's &ougf)t att& Eeflecttoitg 
 
 5. * God having made Heaven and Earth, 
 which are not fenfible of the Happinefs of their 
 Being, he would make Beings that fhould know 
 it, and that fhoulej make up a Body of thinking 
 Members. All Mbn are Members of this Body ; 
 .and to be Happy, 'tis requifite they fhould con- 
 form their particular Will to. the Univerlal 
 Will that Governs the whole Body. Neverthe- 
 leis it often happens, that one thinks to be all,' 
 and that feeing no Body whereof we depend,' 
 one thinks to depend of himfelf alone, and one 
 would be both a Center and a Body. But ia 
 this State, one fliould find himfelf a Member 
 Separated from the Body, that not having in it 
 felf a Principle of Life, does only ramble and 
 go aftray in the uncertainty of his Being. At 
 length when one begins to know himfelf 
 one as it were returns into himfelf, one finds 
 one is not a Body, one finds one is but a Mem- 
 ber of the Univerfal Body ; that to be a Mem- 
 ber, is not to have Life, Being, nor Motion, 
 but by the Spirit of the Body, and for the Body ; 
 that a Member feparated from the Body to 
 which it belongs, has only a periftiing and fa- 
 ding Being ; fb that one fhould only love ones 
 felf for this Body ; or rather one fhould only 
 love him, becaufe in loving him one loves him- 
 felf; feeing our Being is only in him, and by 
 him, and for him. 
 
 4. * To regulate the Love we fhould have for 
 our felves, we fhould imagin a Body compofed 
 of thinking Members ; for we are Members of 
 all ; and fee how each Member fhould love. 
 
 5. * The Body loves the Hand, and the Hand, 
 if it had a Will, fliould love it felf after the fame 
 manner the Body loves it. All Love that f>afleth 
 this is unjuft. 6- * If 
 
upon Scatters of JRelisiotu 209 
 
 6. * If the Feet and Hands had a particular ~~" 
 Will, they would never be in their right State ^ix. 
 but in fubmitting to the Will of the Body ; out 
 
 of this they would be in mifchief and extrava- 
 gance ; but in not defiring, but the good of the 
 Body, they ieek their own good. 
 
 7. * The Members of our Body are not fen- 
 fible of the Happinefs of their Union, of their 
 admirable intelligence, of the care Nature takes 
 to influence them with Spirits to make them grow 
 ^nd fubfift ; were they capable to underftand it, 
 and that they would ufe this Knowledg to re- 
 tain in themfelves the nourishment they receive 
 without letting it pafs to the other Merabers, 
 they would be not only unjuft, but alfb Mi- 
 lerable, and would rather hate than love them- 
 ielves ; their bleflednels as well -as their Duty, 
 confifting in agreeing to conduct the Univerfal 
 Soul to which they appertain, that loves them 
 better than they do themfelves. 
 
 8. * Qui adhteret Domino, unw fyiritweft. One l Cor. <5. 
 loves himlelf, becaufe he is a Member of Jefus I7 ' 
 Chrift. One loves Jefus Chrift, becaule he is the 
 
 ehief of the Body whereof one is a Member. 
 All is one ; one is in the other. 
 
 9. * Concupifcence and Strength are the 
 Springs of all our Actions, purely human. 
 Luft produced! voluntary, Strength the involun- 
 tary Actions. 
 
 10. * Whence is it that we are not moved 
 at a lame Man, and that we are troubled to hear 
 an ignorant Perlbn ? It is becauie a lame Man 
 acknowledges we go ftraight, and that a Man 
 of an ignorant Brain, faith that 'tis we are ig- 
 norant ; otherwife we fhould have more of pi- 
 ty than anger. 
 
 P 
 
ro Mr. Pafcall's |jou$)t0 anH KeflectiOtts 
 
 asks alib, wherefore we are not an 
 gry, if it belaid we have the Head-ach; and 
 
 Reafon ill, or that we make a wrong choice ? 
 The Realon of this is, becaufe we are lure we 
 have not the Head-ach, and that we are not 
 lafrie ; but we are not fo cetain that we (hall 
 make a right choice. So that not being aflured 
 but becaufe we lee with our full veiw, when 
 another fees with his full veiw the quite con- 
 trary, this puts us in fulpence, and does aftonifh 
 us, and the more, when a thouland mock at 
 our choice ; for we mull prefer our light be- 
 fore that of Ib many others, and that is diffi- 
 cult and hard to do ; there is never this contra- 
 diction in the Senfe touching a Cripple. 
 
 i j. * The People have very Ibund Opinions; 
 for Example, for choofing Divertifements and 
 Hunting, rather than Poetry ; the Half-witted 
 feoff and boaft, thereupon to (hew the folly of 
 the World, but by a Realon that they do not 
 fully fearch into ; it were allb reafbnable to di- 
 ftinguifh Men by the Exteriour, as by Birth, or 
 Riches ; the World boalts alfb to fhew how un- 
 reaionable this is ; but it is very reafonable. 
 
 12. * Good Parentage and Birth is a great 
 advantage) it fets a Man at Eighteen or Twenty 
 Years old, in a degree of as much refped and 
 efteem, as another fhould have at Fifty Years 
 old. And here is Thirty Years gained at a 
 clap. 
 
 15. * There be Ibme Perfons that to (hew 
 OHQ does them wrong in not efteeming thenij 
 do okon tell that they are efteemed by liich and 
 luch Pciibns of Quality. I would anfvver luch, 
 by what Merit you have gain'd the efteem 
 
 of 
 
^atttttf of Religion* 2 1 1 
 
 of fuch Perlbns, and we will alfb cfteem you as 
 much as they do. 
 
 14. * A Man that lets himlelf in a Window 
 to lee thole that pals by, can I lay he let him- 
 felf there to lee me ? No, for he does not think of 
 me in particular : But him that loves a Perfbn 
 for her Beauty, Does he love her ? no, For the 
 Small-pox that can change the Beauty without 
 killing the Perlbn, will make him not love any 
 longer. And if I am not lov'd but for my 
 Judgment, or Memory, Is it I am loved ? no^ 
 for I may lole thole Qualities and lubfitt 
 ftill. Where then is I, if it be not in the Body 
 nor in the Soul ? And how (hall one love Bo- 
 dy or Soul, if it be not for thele Qualities, 
 which are not thole that make this I, feeing 
 they are perifliable ? For (hall one love the lub- 
 ftance of the Soul of a Perlbn abftradively, and 
 Ibme Qualities it may have ? This cannot be, 
 and it would be unjuft. One never loves a 
 Perlbn, but the Qualities ; or if one loves the 
 Perlbn, it mult be laid 'tis the mixture of Qua- 
 lities that make up the Perlbn. 
 
 15. * What we are moft concerned for is of 
 no great moment for the moft part, as for in- 
 itance, to conceal our Poverty. It is a nothing 
 that our Imagination fwells into a Mountain : 
 Another whimfy of the Brain, makes us dilcover 
 ;t at large. 
 
 16. * There are Ibme Vices that hang about 
 us but by others, and which, in taking away the 
 Body, are renewed like Branches. 
 
 17. * When Malice has Realbn ort its fide 
 it becomes fierce, and lets forth Realbn in ail 
 its fplendor. When Aufterity or the Choice of a 
 levere Life, has not lucceeded to the true Good, 
 
 P i and 
 
212 Mr. Paf caffs $0tlfi$t0 attfc EefiecttOttg 
 
 ' and that it is forcM to come to live according to 
 
 $ Nature, it becomes fierce by its return. 
 XXIX. jg * j c } s not to be happy to be made merry 
 by Recreations, for they come from elfewhere 
 and from without; and Ib they are depen- 
 dant, and by confequence fubjed to be interrup- 
 ted by a thoufand Accidents, which unavoid- 
 ably caufe trouble. 
 
 19. * Some Perfons would not have an Au- 
 thor fpeak of things others have ipoken of ; elfe 
 he will be cenfur'd of not faying any thing thars 
 new. When one plays at Tennis 'tis the lame 
 Ball both play with, but one directs it better ; 
 I would be as well content one were accus'd of 
 ufing old Words, as if the fame Thoughts did , 
 not form another body of Difcourfe, by difpo- 
 fing them differently, as well as the fame Words 
 form 'other Thoughts by the different Difpofi- 
 tions. 
 
 20. * ( A11 good Maxims are in the World, 
 there wants nothing but to apply them ; for 
 Inftance, It is not doubted but one (hould ven- 
 ture their Life for the publick good, and many 
 do it, but for Religion very few do it. 
 
 li. * Too much WifHom is accounted Folly, 
 as well as too little ; nothing is efteemed Good 
 but a mediocrity. It is the plurality that has eftab- 
 iifh'd it fb, and fnaps at every one that removes 
 any part whatfbever. I will not be too reib- 
 lute, I confent to be of the number, and if I re- 
 fufe being let at the lower end, 'tis not becaufe 
 it is low, but becaufe^tis the end ; for I fhould 
 allb be difpleas'd to be let at the higheft. It is 
 to go out of Humanity, to depart out of the 
 Medium : The Greatnefs of the human Soul is 
 to know how to keep that Station ; and Ib con- 
 trary 
 
upon fattens of Religion* 2 1 3 
 
 trary 'tis to his Greatnels to go out of it, th^t " 
 'tis his Grandeur ftill to keep in it. XXIX 
 
 12. * One don't pals in the World to have 
 any knowledg in Verle, if one don't let out 
 the fign of m Poet ; nor of being a good Mathe- 
 matician, unlels one lets out that of Mathema- 
 tician. But the truly honeft Perlbns will have 
 no fign at all> and don't make any great diffe- 
 rence betwixt the Trade of a Poet, and that 
 of an Imbroiderer. They are called neither 
 Poets nor Geometricians ; but they judge of 
 them all ; they can fcarce be known ; they will 
 fpeak of things were dilcours'd of when they 
 came into the Company ; there is no notice to 
 be taken in them, of one Quality more than 
 another, without a neceffity of (hewing it ; but 
 then one may ; for 'tis alike of this Chara&er, 
 that it be not laid of them, They fpeak well, when , 
 there is no difpute of the Language, and that it 
 
 be laid of them, They do, when there is any 
 Queftion. Ic is then a falle Praife, when one 
 fays of a Man when he comes in, that he is ve- 
 ry skilful in Verle ; and 'tis an ill fign, when one 
 applies to^him, only when there is need of judg- 
 ' ing of Ibme Verfes. Man is full of Projeds ; he 
 only loves thole that can latisfie his Hu- 
 mour. Some will lay he's a good Mathemati- 
 cian, but what care I for a Mathematician : He 
 is one underffands the Wars well ; I don't intend 
 to have difference with any Body : There is need 
 then of a good honeft Man that will be uleful to 
 all our Affairs. 
 
 13. * When one is in Health one don't know 
 how one Ihould do if they were fick ; and when 
 one is, one willingly takes Phyfick ; Sicknefs 
 obliges one thereunto. We don't think of c}e- 
 
 P 3 
 
214 Mr- Pafcall's Cfjou$)t0 arid Ecficcttanjs 
 
 r firiKg to walk and uie Divertifements that we 
 
 $j us'd in Health, Sicknefs will not fuffer nor en- 
 XXIX. c j ure t { iem Nature does then give Defires and 
 Paffions conformable to the prefent Condition ; 
 it is only the Fear we give our felves, and not 
 Nature, that doth give us any trouble, becaufe 
 they joyn to the State wherein we are, the Paf 
 lions of the State wherein we are not. 
 
 24. * The difcourfe of Humility are matters 
 of Pride unto the Proud, and of Humility to 
 the Humble. So allb thole of Pyronifm and 
 Doubting are matters of Affirmation to the Af- 
 firmers ; very few Ipeak of Humility humbly ; 
 very few of Chaftity chaftly ; very few of 
 Doubt doubtingly. We are made up of Lying, 
 Deceit, Contrariety. We hide and difguife us 
 from our lelves, 
 
 25. * Great Adions hid are moft efteemed. 
 When I find fbme in Hiftory, they pleafe me 
 much ; but they were not quite fecret becaufe 
 they were known, and that little that (hewed 
 them, does leflen their worth ; for that's their 
 greateft value that they had been hid. 
 
 ^6. * To be counted a Wit is a bad Cha- 
 rafter. 
 
 The Word Me, ufed ly the Author in the follow- 
 ;vg Difcourfe^ fignifies only Self-love ; it is a 'Term 
 be was wont to life in his difcourfe with fbme certain 
 Friends. 
 
 27. * The Me is to be hated, Ib thofe that do 
 not take it away, and that only content them- 
 ielves to cover it, are hateful. Not at all, you 
 will lay ; for in affigning civilly to every one 
 their due, there is no caufe to be hated ; that's 
 true, if one did not hate in the Me, only the 
 fdijpleafure th^t conges of it. But if I hate it be- 
 
upon patters of 
 
 caule it is unjuft, and makesitlelf the Center of 
 all things, I (hall always hate it. Ja a word, 
 the Me hath two Qualities, it is unjuft in it felt, 
 in that it makes it ielf the Center of all things ; 
 it is troublefbm to others, /in that it would keep 
 them under ; for every Me- is the Enemy, and 
 would be a Tyrant over all others : You take 
 away the Trouble but not the Unjuftice, and Ib 
 you render it not amiable to thole that hate the 
 Unjuftice ; you render it only lovely to the 
 , Unjuft that find no Enemy in it, and fo you 
 remain unjuft, and can only be approved by 
 thofe that are unjuft. 
 
 28. * I don't admire a Man that enjoyeth a 
 Vertue in its full perfection, unlels he does at the 
 lame time poffels in the like degree the oppofite 
 Vertue ; fuch was Epaminondas, he had extream 
 Valour joyned with exceeding great Humility, 
 for otherwife it is not to alcend, it is to fall 
 lower. One does not fhew his Greatnefs by being 
 in an extream, but by touching both extreams ac 
 once, and filling up the vacant fpace ; but ic 
 may be 'tis but a fudden motion of the Mind 
 from one to the other of thefe extreams, and 
 that 'tis never in effect, but in one Point, as a 
 Fire-brand that one turns ; however this (hews 
 the agility of the Soul, if it does not (hew its 
 extent. 
 
 29. * Were our Condition truly Happy, we 
 need not hinder our felves from thinking of it. 
 
 30. * I palled much time in ftudying the Sci- 
 ences but there being but very few, with whom 
 one may communicate thole things, I grew 
 weary of it. When I began to ftudy Man, I 
 found thole abftrule Studies were not datable to 
 him, and that Khould make my Condition worfe 
 
 P 4 in 
 
2 1 6 Mr. Pafcall's 
 
 "" : in learching into them, than by not knowing 
 
 XXIX t ^ em? anc * * kegg'd ^ ie ^ r P^don, for not mind- 
 ing them any farther. But I hoped at leaft to 
 have found Companions enough in the ftudy of 
 Man, becaule it is iwhat is proper to him. I 
 was miftaken, there are fewer ftudy Man, 
 than do Geometry. 
 
 51. * When alt moves equally nothing feems 
 to ftir ; as in a Ship, when all tend to diibrder, 
 none feems to do it ; he that ftops fliews the mi 
 carnage of others, as a fixed point. 
 
 51. * Philofbphers think themielves very 
 Witty in confining all their Morals under cer- 
 tain Divifions. But 'wherefore do they divide 
 them into Four, rather than into Six? Why 
 do they rather make Four kinds of Vertues than 
 Ten ? Why do they make them confirt in ah- 
 pine & faftme, rather than in any thing elie ? 
 But you will fay, There all is comprised in one 
 Word: Yes; but what does it fignifie, unleisit 
 be explain'd ; and as fbon as it comes to be ex- 
 plain'd, and that one opens .the Precept that 
 contains all the reft, they turn to the firft con- 
 fufion that you would have avoided. And fo 
 when they are all contain'd in one, they are hid 
 and ufelels ; and when one would explain them, 
 they appear again in their Natural confufion. 
 Nature has eftablifhed them all every one in them- 
 iclves ; and although they may be fliut'up one 
 , in another, yet they fubfift independantly one 
 of the other. So that all thefe Divifions and 
 Words have not much other utility, but to help 
 the Memory, and to be a readier way to find 
 what 'tis they contain. 
 
 35. * When one would reprove any one to 
 advantage, and (hew him that he is miftaken, it 
 
 muft 
 
upon ^attets of Eeltgiotu 1 7 
 
 muft be obferv'd how and in what Senle he 
 
 takes the thing, for it may commonly be true 
 that way> and Ib own the Truth to him ; ha is XXIX - 
 fatisfy'd therewith, becaule he lees he is not 
 deceived, and that he only omitted to confider 
 it every way. Now one is not afham'd for not 
 feeing in every part, but one would not be de- 
 ceiv'd, and it may be that happens, becaule 
 Naturally the Mind cannot be deciev'd on the 
 fide it looks, the apprehenfion of the Senles 
 fpeing always true. 
 
 34. * The Vertue of a Man fhould not be 
 judged by his great Attempts, but by his com- 
 mon Actions. 
 
 35. * Great and Small have the lame Acci- 
 dents, the lame Troubles, the lame Paffions. 
 But Ibme are on the top of the Wheel, others 
 nearer the Center, and Ib the left ftirr'd by the 
 lame agitation. 
 
 56. * One is commonly more latisfy'd with 
 the Reafons one finds themlelves, than by thole 
 that are found by the Wit of others. 
 
 37.* Although Perlbns have nointereft in what 
 they lay, it muft not from thence be ablblutely 
 concluded, that they do not Lye ; for there are 
 Perlbns that Lye, only becaule they love to Lye. 
 
 38. * The Example of Alexander^ Chaltity 
 has not made Ib many Continent Perlbns, as his 
 Drunkennels has made Intemperate. One is not 
 aQiam'd of not being as Verttious as he was, and 
 it leems exculable not to be more Vicious than 
 him. One thinks not to be wholly in the Vices 
 of the common Ibrt of Men, when one is in 
 the Vices of great Men ; and yet one doi)'t 
 take notice that they are guilty of thole of 
 ordinary People. One holds by them by the 
 
 fame 
 
2 1 8 Mr. Pafcaii's 
 
 "7"""- fame end as they hold by the People ; be they 
 XXIX never ^ 8 reat > they are united to the reft of 
 Mankind by one way or other; they do not 
 hang in the Air, and feparated from our Socie- 
 ty ; if they are greater than we, it is that they 
 carry the Head higher, but yet their Feet are as 
 low as ours ; they are all in the fame Degree, 
 and tread on the lame Earth ; and by this Ex- 
 tremity, they are as low as we, as Children, as 
 the Beafts. 
 
 39. * We are pleas'd with the Combat, but 
 not with the Vi&ory. We love to lee the Com- 
 bat of Beafts, not the conqueror devouring the 
 vanquiflied. What does one defire more to fee 
 than the end of the Vi&ory, and as foon as 
 ever we fee it, we grow weary ? It is fo in 
 Playing, it is fo in leeking after Truth. One 
 delights to lee the driving of Opinions in Dif- 
 putes, but not much to contemplate Truth when 
 'tis found ; to have it leen with Plealure, it 
 muft be (hewn juft coming from the Dilpute : 
 3 Tis the lame in the Paffions, there is a pleafure 
 in feeing two juftle one againft the other ; but 
 when one has got the upper-hand, 3 tis then but 
 brutifhneis. We never leek things, but the in- 
 quiry after things. In Comedies contented 
 Scenes without any thing of fear, are not e- 
 fteem'd, nor extream Mileries without hope, 
 nor unchaft Love. 
 
 40. * Men are leldom taught to be good, 
 they are taught every thing elle, and yet they 
 much pretend to it. So that they boaft of know- 
 ing the fole thing that they are molt igno-, 
 rant of. 
 
 41. * What 
 
upon ^totters of Religion* 219 
 
 41. * What a filly defign it was of Montaigne i 
 to defcribe himlelf, and he did it not by hazard $ 
 and againft his own Will, as it often befals all XXIX ' 
 Men to Err ; but he did it on purpoie, and of 
 a premeditated defign ; for to Ipeak Impertinen- 
 cies by chance, or through ignorance, is a com- 
 mon thing ; but to do it of let purpoie, is what 
 cannot be endur'd ; and elpecially to fay fuch 
 things as he did. 
 
 41. * Thole that are in extravagance, lay to 
 ,thole that live in good order, That 'tis they 
 that do not live according to Nature, and as 
 for them, they think they follow it ; as thole 
 that are in a Ship, think thofe that ftand 
 on the Shore do ftir away : Speech is the lame 
 every where ; there Ihould be a fixt Point to 
 judge. The Port directs thole that are a Ship- 
 board. But where (hall we find this Point in 
 Mens Morals ? 
 
 43. * To pity the unfortunate is not againft 
 Concupilcence ; on the contrary, one is glad to 
 be able to give ones lelf this Teftimony of Hu- 
 manity, and to get the Reputation of Tender- 
 nels at Ib cheap a rate ; Ib far it's no great 
 Matter. 
 
 44. * Wholbever had the Friendfliip of the 
 King of England, the King of Poland, and the 
 Queen of Sweden, could he have thought he 
 (hould have wanted a retirement in the 
 World ? 
 
 45. * Things have divers Qualities, and the 
 Soul divers Inclinations, for nothing is alone that 
 offers it lelf to the Soul, and the Soul never of- 
 fers it lelf fingle to any Subject. 
 
 46. * We are Ib Unfortunate we cannot 
 take pleafure in any thing, but on condition 
 
 of 
 
320 Mr. PafcalPs Cfjdusfttg attH Eeflectiottisf 
 
 """": - of being angry, if it fucceeds ill ; which a 
 
 xxix thoufand things may do, and do fb every 
 
 Hour. Whoever could find the way of rejoi- 
 
 cing at the good, without being concern'd at 
 
 the contrary, has found the right expedient. 
 
 47. * There are feveral orders of Strong, 
 Good, Pious, Brave Spirits, each of which 
 ftiould rule in its own Sphere, and not elfe- 
 where. Sometimes they interfere, and the 
 ftrong and good do foolifhly quarrel which 
 fliall begreateft; their Precedency is of a diffe- 
 rent Nature ; they are not of a right under-' 
 ftanding, and their failure is, that they would 
 reign in all places. Nothing can dofo, no not 
 Strength it felf, it availeth nothing in. the 
 Common-wealth of Learning; it is only chiqf 
 in exteriour Adions. 
 
 48. * Per ox gens nuUam ej]e wit am fine armis 
 fut at: They love Death rather than Peace ; 
 others love Death rather than War. Every 
 Opinion may be prefer'd before Life, the love 
 whereof appears Ib ftrong and fo Natural. 
 
 49. * How hard it is to propoie any thing to 
 anothers Judgment, without byafling him by the 
 manner one propoies it ; if one fays, I find it 
 clear, I find it obfcure, one inclines the Judg- 
 ment to this Belief, or one ftirs it up to the 
 contrary. It were better fay nothing, for then 
 he judges according to what it is, that is to lay, 
 according to what 'tis then, and according to 
 the other Circumftances whereof one is not 
 the Author that has difpos'd it ; if it don't 
 chance that this filence don't alfo work 
 i^s effed according to the interpretation that 
 he (hall think fit to give it, or as he fhall con- 
 jedure by the Looks and by thp Voi^e ; io eafie 
 
 a thing 
 
ttjjmt patters of Eeitgtom 221 
 
 a thing it is to take off a Judgment from its 
 bottom ; or rather that there are but very few 
 
 i f 
 
 that are firm. 
 
 50. * The flatonifts, and even Epttetus him- 
 felf and his Followers, thought God is alone 
 worthy to be loved and admired, and never- 
 thelefs they themfelves defired to be loved and 
 admired of Men ; they did not know their Cor- 
 ruption. If they found themfelves inclined to love 
 and adore him, and that they therein found their 
 cliiefeft Happinefs, let them a Gods name think 
 themfelves good Men; but if they find any averfi- 
 on, if th$y have no other aim but to letle them- 
 felves in the efteem of Men, arid that in their 
 greateft perfection they do only incline Men 
 to think it their Happinefs to love them ; I fay 
 this perfection is horrible. What, they knew 
 God, and defired not that*Men fhould love 
 him only : they would that Men (hould flop at 
 them ; they would be the Objed of the volun- 
 tary Happinefs of Men. 
 
 51. * Montaigne was in the right; Cuftom 
 ought to be obferv'd as fbon as ever it is Cuftom, 
 and that one finds it fetled, without examining, 
 if it be reafbnable or not ; that is to be un- 
 derftood, If it be not contrary to any Law, 
 Natural or Divine. It's true, the People follow 
 it for no other caufe, but for that they believe 
 it to be Juft, without which they would not 
 follow it ; becaufe one would not be fubjeit to 
 any thing but Reafbn or Juftice. Cuftom 
 without this would be accounted Tyranny, 
 whereas the Rule of Reafon and Juftice is no 
 more Tyranny than that of Love. 
 
 But it were good if Obedience were given 
 to Laws and Cuftoms, becauie they are Laws, 
 
 and 
 
222 Mr. Pafcali's 
 
 and that People conceive that 'tis that that 
 makes them Juft : by this means one would 
 never forlake them, whereas when one makes 
 their Juftice depend on ibmething elle, it is eafie 
 to make it doubtful ; and this is it that makes 
 People fubjed to Rebel. 
 
 51. * It was well done to diftinguifh Men 
 by exteriour rather than by interiour Qualities : 
 Which of us two (hall go firft ? Who (hall give 
 the way to the other ? the weakeft ; but I am 
 as good as him ; there muft be a quarrel 
 hereupon : He has Four Foot-men and I have 
 but one ; it is vifible, count them, I muft give 
 place, and I'm a Fool if I difpute it : By this 
 means we are at Peace, which is the greateft 
 Happinelscan be. 
 
 53. * Time puts an end to Troubles and 
 to Contefts, bec^ufe one changes and be- 
 comes as 'twere another Man : Neither the 
 Offender nor the Offended are the lame 
 they were. It is likely a People may be pro- 
 vok'd, and that one fhould lee them after two 
 Generations ; they are yet French Men, but not 
 the lame. 
 
 54. * It is undeniable that the Soul is Mortal 
 or Immortal. This (hould let a great watch 
 over Men how they live : Neverthelels Philolb- 
 phers have order'd their Morals Ib as if there 
 were no luch thing : What a ftronge blindnels ! 
 
 55. * The laft A6h is always Tragical, how 
 plealant Ibever the reft of the Comedy has been. 
 At laft Earth is thrown upon the Head, and 
 there's an end of it for ever. 
 
 f. XXX. 
 
upon patters of Eeligfotu 
 
 t. XXX. 
 
 Meditations of Death, abftratted cut of a Letter 
 writ by Monjieur Pafcall upon the Death of fa 
 Father. 
 
 i. T7"\ 7"Hen we are in Affliction by realbn 
 V V of the Death of ibrne Perfon that 
 we loved, or for any other Misfortune that be- 
 fals us, we (hould not feek for Comfort in out- 
 lives, nor in Men, nor in any Worldly thing, 
 but in God only ; the Realbn is, becaufe the 
 Creatures are not the Original Caufe of thole 
 Accidents we call Evil ; but the Providence of 
 God being the only true Caufe, the chief and 
 ablblute Dilpoler, there is no queftion to be 
 made but we fhould have recourle diredly to 
 the Fountain, and look up to the firft Author, 
 to find true and Iblid Comfort. If we follow 
 this Precept, and that we confider this Death 
 that afflids us, not as the effed of Chance, nor 
 as a fatal Neceffity of Nature, nor the diffolu- 
 tion of Elements and Parts whereof Man is 
 compos'd, (for God has not abandoned his Ele<5t 
 to Fortune or Chance) but as the confequence. 
 of an Indifpenfible, Inevitable, Juft, and Ho- 
 ly Decree of the Providence of God, to be 
 executed in his good time ; if I lay, by a 
 Tranlport of Grace, we confider this Accident, 
 not in it felf and out of God, but out of itielf, 
 and in the very Will of God, in the Juftice of 
 his Decree, in the order of his Providence, 
 which is the true daule of it, without which 
 it had not arriv'd, by whom alone it is come to 
 pals, and in the very manner that 'tis hapned, 
 
 We 
 
224 Mr. PafcalFs C&QUgljtg antl EefleCttOttjS 
 
 We fhould adore with an humble filence the 
 
 ^- impenetrable height of his Secrets ; We fhould 
 
 xxx * adore the Holinefs of his Decrees ; We fhould 
 praife the Wifdom of his Providence, and join- 
 ing our Will unto Gods Will> we fhould with 
 him, in him, and for him, defire the thing that 
 he appointed in us, and for us, from all E- 
 ternity* 
 
 a. * There is no Comfort to be found but 
 in Truth only. Doubtlels Seneca and Socrates 
 have nothing that can perfwade or Comfort us 
 on thefe occafions ; they were in the Ignorance 
 that blinded all Men at firft ; they thought 
 Death was Natural to Man, and all the Dif 
 courfes they grounded upon this falfe Principle* 
 are fb vain and empty, that they only ferve to 
 fhew in the general how weak Man is, feeing 
 the greateft Produ&ions of the Wifeft Men are 
 fb mean and childifh. 
 
 t It is not fo of Jelus Chrift, it is not fb of the 
 Canonical Books of the Scriptures : Truth is 
 therein plainly difcover'd, and true Comfort is 
 as Infallibly join'd thereunto, as Error is infal- 
 libly feparated from it. Let us then confider 
 Death in the Truth taught us by the Holy 
 Ghoft : We have this admirable advantage to 
 know that truly and effectively , Death is a 
 Punifhment of Sin, impoled upon Man to expi- 
 ate his Crime ; neceflary to Man to cleanie him 
 from Sin ; it is that alone can deliver the Soul 
 from the Luft of the Flefh, which Saints are liib- 
 jed: to while they live in this World. We 
 know Life, and the Life of Chriftians is a con- 
 tinual Sacrifice, which cannot determine but in 
 Death : We know Jefus Chrilt coming into the 
 World, lookt on himfelf and offer'd himlelf to 
 
 God 
 
upon fattens of JRelistait, 2 2 5 
 
 God as a true Sacrifice ; that his Birth, his Life "~~ l 
 his Death, Reftrrecftion, Aicenfion, and his x 
 Seffion at the Right Hand of God, are but one 
 only Sacrifice ; we know what befel Jefus Chrift 
 mull happen to all his Members. 
 
 Let us then confider Life as a Sacrifice, and 
 that the Evils of our Lives make no impreffion 
 on the Minds of Chriftians, but in meafore as 
 they hinder or accomplifh this Sacrifice : Let 
 us call that only Evil which makes the Offer- 
 ing of God, the Offering of the Devil ; but let 
 us call that Good, which makes the Offering of 
 the Devil in Adam, the Offering of God ; 
 and by this Rule let us examine the Nature of 
 Death. 
 
 To this purpofe we mutt have recourfe to the 
 Perfbn of Jefus Chrift ; for as God regards not 
 Man but by the Mediator Jefus Chrift, Ib alfo 
 Men (hould neither regard themfelves nor others, 
 but by Jefus Chrift ; if we do not pals the mid- 
 dle, we find in our lelves only true Mileries, 
 or abominable Pleafures ; but if we confider all 
 things in Jefus Chrift, we fhall find all manner 
 of Confblation, Satisfaction, and Edification. 
 
 Let us confider Death in Jefus Chrift, not out 
 of Jefus Chrift ; out of Chrift it is horrible, 
 deteftable, and the horror of Nature : In Jefus 
 Chrift it is quite another thing ; it is Amiable 
 Holy, and the Joy of the Faithful. All is fweet 
 in Jefus Chrift, even Death it felf ; it is for this 
 he fiiffered^ and dyed to Sandifie Death by his 
 Sufferings ; and as God and as Man he was 
 Great in the higheft Degree, and mean in the 
 loweft degree, to the end to San&ifie in himfelf 
 all things. Sin excepted, and to be the Pattern of 
 all Conditions. 
 
 Q To 
 
226 Mr. Pafcali s f}QU$)t0 pn EefletttottS 
 
 ? r~ To confider what Death is, and to die in 
 Chrilt Jefus, one (hould lee what place it has 
 xxx * in the continual Sacrifice ; and to this eflfed ob- 
 ferve that in the Sacrifices, the chief thing was 
 the Death of the Offering. The Oblation and 
 San&ification that went before, were the Difpo- 
 fitions ; but the Subftance is the Death, wherein, 
 by the lofs of Life, the Creature gives to God 
 'all Obedience it can, in becoming nothing in 
 the fight of his Majefty, and in Adoring his 
 Sovereign Beiiig, which fubfifts alone effentially. 
 It's t;ue there is yet ibmething farther after the 
 Death of the Offering, without which his Death 
 is of no value ; it is Gods accepting the Sacrifice ; 
 Gcn-8.21. it is what is mention* d in the Scriptures ; Et odo~ 
 rates eft- Dcmintis odor em faavitatis. It is this in- 
 deed that crowns the Oblation; but it is rather 
 Jin a&ion of God towards the Creature, than of 
 the Creature towards God, and it don't hinder^ 
 but the laft Action of the Creature is Death. 
 
 Thele things were accomplifli'd in Jefus Chrift, 
 
 coming into the World he Offered himfelf: 
 
 Heb.y, 14. Qbiulit femetiffwn per Spiritum Sanctum. Ingredi- 
 
 Heb.io, ^ tns mundum d;xit, Hoftiam & oblationem Kolui/ti ; 
 
 pr f ttlnc dixi, Ecce venio ; In cafite libri fcriptum eft de 
 
 8 o!" * 7 ' me -> trtfaciam, Det/s, veluntatcm tuam. He offer'd 
 
 himielf by the Holy Ghoft ; entring into the 
 
 World, hefaid, Lord, Sacrifices and burnt Of- 
 
 fering thou wouldft not ; a Body haft thou pre- 
 
 pared me : And I faid, Behold I come as it is 
 
 written, to do thy Will O God, and thy Law 
 
 is written within my Heart ; this is his Oblati- 
 
 on ; his Sandification followed immediately af- 
 
 ter his Oblation : This Sacrifice continued all his 
 
 2* * anc Was 
 ' cejjarj that h Sufferings he fhouU enter into Glory ; 
 
 and 
 
upon ^attei'S of KeliBioiu 227 
 
 and though he was the Son of God, it was re- * ~~" 
 quifite he fhould learn Obedience, In the Days of XXX- 
 bis Flejh having with ftrong cries and tears ojf'tr^d ^ t ^ 9 $i g 
 "Prayers and Supplications to him that was able to Ibid. 
 deliver- him from Death , he was heard according to 
 his Obedience to God his Father : And God railed 
 him from the Dead, and lent him his Glory, 
 figur'd under the Law by the Fire of Heaven, 
 that came down upon the Sacrifices, to burn 
 and confiime his Body, and to make it live with 
 the Life of Glory. It is what Jefus Chriit ob- 
 tained, and has accomplifhed by his Reiiir* 
 re&ion. 
 
 So that this Sacrifice being perfed by the 
 Death of Jeilis Chrift, and confurnmatecl by his 
 Refurrecftion, where the Figure of the Flefh of 
 Sin was fwallow'd up in Glory, Jefus Chrift 
 fulfilled all things on his part, and there only 
 remained that the Sacrifice fhould be accepted 
 of God ; and that as the Smoak afcended and 
 carry'd the fweet favour to the Throne of God, 
 alfo Jefus Chrift (hould in that perfect State of 
 immolation, be offered, carry'd, and received 
 at the very Throne of God ; and this was ac- 
 complifh'd in the Afcenfion, wherein he rofe up 
 by his own Power, and by the power of the 
 Holy Ghoft that compafs'd him round about ; 
 he was railed up as the Smoak of the Sacrifi- 
 ces, which was the Figure of Jefus Chrift ; was 
 carry'd up by the Air that fupported it, which 
 is the Figure of -the Holy Ghoft ; and in the 
 A&Sy it is faid exprefly, That he was received up 
 into Heaven, to affure us that this Holy Ob- 
 lation, accomplifh'd here on Earth, was accepted 
 and received of God in Heaven. 
 
 <^ This 
 
2 2 S Mr. Pafcalfs f)ottg!)tj3 an 
 
 This is the State of things in our Blefled Lord 
 ^- Jefus; now let us confider them in our {elves, 
 XXX. \Yh en we are firft admitted into the Church, 
 which is the World of the Faithful, efpecially of 
 the ElecSt, wherein Jefus Chrift entred from the 
 Momenc of his Incarnation ; by a peculiar Pri- 
 vilege belonging to the only Son of God, we 
 are Offered and Sanctified. This Sacrifice con- 
 tinues through the whole courle of Life, and 
 ends at Death, wherein the Soul truly quitting 
 all the Vices and love of the World, with th? 
 Contagion wherewith it is infeded during the 
 courfe of this Life, it finifhes its Offering, and 
 is received into Blifs. 
 
 Let us not then grieve for the Death of Be- 
 lievers, as Pagans do that have no hope : When 
 the Faithful depart this Life they are not loft : 
 We loft them upon a matter, even from the 
 moment they entred into the Church by Bap- 
 dim ; from that inftant they were Devoted to 
 God ; their Life was Confecrated to God ; 
 their Actions regarded the World only for God ; 
 at their Death they were wholly freed from 
 Sin; and 'tis then they were received of God, 
 and that their Sacrifice received its accomplifti- 
 ment and reward : They did what they had 
 Vowed ; they accompliflVd the Work God gave 
 them to do; they did the Work they were 
 Created for ; the Will of God is fulfilled in 
 them, and their Will is fwallow'd up into 
 the Will of God : Let not our Will feparate 
 what God has join'd together, and let us ftifie 
 or relrrain, by underftanding the Truth, the in- 
 f :in& of corrupt and deprav'd Nature,which only 
 has fali'eGlolfes, and that by its Illufions interrupts 
 the Holinels of thofe Notions,which the Truth of 
 the Gofpel doth inlpire in us. Let 
 
upon spatters of fttiigiom 229 
 
 Let us not any longer confider Death like 7" 
 Pagans, but like Chriftians, that is to lay, with 
 hope, as St. Paul teacheth, feeing it is the fpe- 
 cial Privilege of Chriftians : Let us not con- 
 lider a Body as a filthy Carrion, for deluded 
 Nature does fo reprefent it to us, but as the 
 Living Temple of the Holy Ghoft, as Faith 
 doth teach us. 
 
 For we know the Holy Ghoft dwells in the 
 Bodies of Saints till the Refurredion, and that 
 t they (hall be railed by the Power of the Spirit 
 'that refides in them to this effeft. This is the 
 Opinion of Ibme of the Fathers. It was upon 
 this account that the Eucharift was heretofore 
 put in the Mouth of the Dead ; for knowing 
 they were the Temple of the Holy Ghoft, it 
 was thought convenient they fliould be united 
 to this Holy Sacrament; but the Church has 
 changed this Cuftom, not but the Bodies of 
 Saints are decently buried, but becaule the Eu- 
 charift being a Figure of the Bread of Life, 
 and for the Living, it is not fit it fhould be 
 given to the Dead. 
 
 Let us not look upon Believers departed in 
 the Fear of God, as ceafing to Live, though 
 Nature would fuggeft Ib, but as beginning to 
 live, as Truth doth affure us : Let us not look 
 upon their Souls as loft and reduc'd to nothing, 
 but as vivified and united to the Sovereign 
 Being ; and by hearkening to thefe Truths let 
 us reftrain the great Miftakes we are fo inclm'ci 
 unto, and thofe motions of horror whiqh are 
 fo Natural to Men. 
 
 3. * God has Created Man with two Defires ; 
 one for God, the other for himielf ; but with 
 this reftri&ion^ that the love for God (hould 
 Q. 3 
 
Mr. Pafcall's CfjOttgfjtjS aitfc EeflCtttOUS 
 
 infinite, that is to lay, without any other end 
 f-^ but God only ; and that the love for himfelf 
 XXX. f| lou i c l be finite, and referring to God : Man 
 in this State would not only lovehimielf with- 
 out Sin, yea he could not but love himfelf 
 without Sin. Since the Fall Man has loft the 
 firit of theie Loves, and the love of himlelf, 
 being only left in this great Soul capable of an 
 infinite love, this Self-love has extended it felf 
 and filled the ipace the Love of God had left ; 
 and io he loves only himfelf, and all things for, 
 himfelf, that is to fay, Infinitely. 
 
 This is the Original of Self-love ; it was Na- 
 tural to Adam, and juft in his Innocency ; but 
 it became criminal and immoderate after his 
 Fall : This is the Spring of this Love, and the 
 caiife of its defe&ivenefs, and of its excefles. 
 
 It is the fame of the immoderate defire of 
 Power, of Sloath, and of other things. 
 
 The Application is eafie to be made upon 
 account of the horror we have of Death : 
 This Fear was natural and juft in Adam whilft 
 Innocent, becaule his Life being very pleafing 
 to God, it was the fame to Man ; and Death 
 would have been horrible, becauie it would have 
 puc an end to a Life that was conformable to 
 the Will of God. Since Man Sinned his Life 
 is become depraved, his Soul and Body Ene- 
 mies to each other, and both to God. 
 
 This change having infefted fo Holy a Life, 
 the love of Life remains neverthelels, and the 
 fear of Death refting alib ; what was juft in 
 Adam is unjuft in us. This is the Original of 
 the horror of Death, and the caufb of its de- 
 ietivenfs : Let us then clear the horror of Na- 
 ture by the light of Grace, 
 
 The 
 
upon cpatterg of Eetfff torn 2 3 
 
 The fear of Death is Natural, but 'tis in the 
 State of Innocence, becauie it could not enter 
 into Paradile, but in finifhing an Innocent 
 Life. It was juft to hate it when it could not 
 happen but in feparating a Holy Soul from a 
 Holy Body ; but 'tis juft to love it, when it fepa- 
 rates a Holy Soul from an Impure Body ; it was 
 juft to (him it when it would have broke the 
 Peace betwixt the Body and Soul, but not 
 when it calms the higheft Diflention. To con* 
 lude, when it would have affiided an Innocent 
 Body, when it would have depriv'd the Body 
 of the liberty of honouring God/ when it would 
 have feparated from the Soul a Body that fubmit-* 
 ted to its defires, when it had deftroyed all the 
 Good Man was capable of, it was juft to ab- 
 hor it 4 , but when it puts an end to a wicked 
 Life, When it takes from the Body the liberty 
 of Sinning, when it delivers the Soul from a 
 powerful Enemy that refills all the Motions to 
 its Salvation, it is very unjuft to have the fame 
 Sentiments. 
 
 Let us not then quit this Love Nature has 
 given us for Life, feeing we have received it 
 from God ; but let it be for the fame Life for 
 which God has given it to us, and not for a con- 
 trary end. 
 
 And in confenting to the Love Adam had for 
 his Life in lnnocency,and thatjefus Chrift himfelf 
 had for his ; let us ftrive to hate a. Life contrary 
 to that which Jeiiis Chrift loved, and fear on- 
 ly the Death that Jefus Chrift feared, which be* 
 - fals a Body wellpleafing to God ; buc not fear a 
 Death that punifliing a guilty Body, and clean- 
 fing a Vicious Body> fhould give us quite contra- 
 ry defires,if we have ever fo little Faith, Hope and 
 Charity, Q^ 4 Jtj 
 
232 Mr. Pafcall's f)0U$)t!S atttl Ecfletf fottgf 
 
 ~~ - It is one of the chief Principles of Chriftiani- 
 vvV ty' t ^ iat a ^ t ' iat befel Jefus Chrift fliould alfb be 
 fulfilled in the Body and Soul of each parti- 
 cular Chriftian : That as Jefcs Chrift fuffered 
 during his Mortal Life, Role again to a new 
 Life, Afcended into Heaven, and fate down on 
 the Right Hand of God his Father ; fo alfb the 
 Body and Soul, muft fuffer, die, be railed, and 
 .afcend up into Heaven. 
 
 All thefe things are fulfilled in the Soul du- 
 ring this Life, but not in the Body. 
 
 The Soul fuffers and dies unto Sin, in Re- 
 pentance, and Baptifm : the Soul riles to a new 
 Life in thefe Sacraments ; and at laft, the Soul 
 leaves the Earth and afcends to Heaven, in Li- 
 ving a floly Life, which makes St. Paul fay, 
 phi 1. 3. 20, Converfatio noftra in Coelts eft. 
 
 None of thefe things happen to the Body 
 during this Life, but they do afterwards ; for at 
 Death the Body dies to this Mortal Life, at the 
 Day of Judgment it fhall rile to a new Life, 
 after Judgment it fhall afcend up into Heaven, 
 and there abide to all Eternity. 
 
 So that the fame things arrive to Body 
 and Soul, but at different times, and the chan- 
 ges of the Body do not happen till thole of the 
 Soul are accomplifli'd ; that is to lay, after 
 Death ; fb that Death is the confummation of 
 the Souls Happinels, and the beginning of that 
 of the Body. 
 
 This is the admirable condud of the Wilclom 
 of God in the Salvation of Souls ; and St. Auftin 
 teaches us on this Subject, That God has Ib or- 
 der'd it, fearing leaft the Body of Man fhould 
 be Dead and railed again for ever in Baptilm, 
 or that ho only became Obedient to the Gofpel 
 
 for 
 
upon patters of Eeltgiom 2 $ j 
 
 for love of Life ; whereas the greatnefs of Faith 
 
 fhines much more, when one hopes for Immor- 
 tality even through the fhadows of Death. xxx - 
 
 4. * It is not juft we ftiould be without fenfe 
 and feeling of grief in the Afflictions and fad 
 Accidents that bafal us, as if we were Angels, 
 that have no lenfe of Nature ; neither is it juft 
 that we fhould be quite deje&ed, like Heathens, 
 that have no fenfe of Grace ; but 'tis juft we 
 fhould be Afflicted and Comforted like Chri- 
 .ftians, and that the Comforts of Grace fhould 
 furmount the Senfe of Nature, to the end Grace 
 may not only be in us, but that it may predo- 
 minate in us, that fb Sandifying the Name of 
 our Father, his Will may become ours, that 
 his Grace may bear Iway over Nature, and 
 that our Afflictions may be as the Matter of a 
 Sacrifice, which his Grace offers for the Glory 
 of God ; and that thefe particular Sacrifices may 
 honour and fore-run the Univerfal Sacrifice, 
 wherein whole Nature is, to be confumed by the 
 power of Jefus Chrift. 
 
 Thus we draw benefit from our own imper- 
 fections, feeing they (hall ferve for matter of this 
 Sacrifice ; for 'tis the aim of all true Chriftians to 
 make a Benefit of their very Imperfections; 
 becaufe all things work together for Good for 
 the Elea. 
 
 And if we ferioufly confider it, we (hall find 
 great helps to our edification, in confidering 
 the thing in the Truth of it ; for feeing it 
 is true that the Death of the Body is only the 
 Figure of that of the Soul, and that we build 
 on this Principle, that we have caufe to hope 
 the Salvation of thofe whole Death we lament ; 
 it is moft certain if we cannot itop the courle 
 
 of 
 
234 Mr. Pa/call's Cf}OU0ljt0 aittl EefleetfOttS 
 
 of our Grief and Sorrow, we fhould at leaft 
 
 ^' make this advantage of it, that feeing the Death 
 XXX- O f r [ ie J3 oc jy j s f terrible that it caules fb much 
 fear in us, that of the Soul ftjould caufe much 
 greater grief ;:nd amazement. God has fent the 
 former to thole whom we grieve for, we hope 
 he has put away the latter ; let us then confider 
 the greatneis of our Happiaefs by the greatnefs 
 of our Miferies, and let the excels of our Sorrow 
 be the meafure of our Joy. 
 
 One of the moft Solid and belt Services we 
 can do for the Dead, is to do thole things they 
 would defire of us, if they were living in the 
 World ; by this means we make them as it were 
 live in us, feeing it is their Counfels that live 
 and adin us : And as Hereticks are punifh'd in 
 the other World for the Sins wherein they have 
 ingag'd their Followers ; in whom their Poifbn 
 as vet remains ; fo the Dead are recompenfed 
 for thofe that have follow'd them by their good 
 Counfels and Example. 
 
 5. * Man is certainly too unable to judge 
 rightly of the ftate of future things : Let us there- 
 fore hope in God, and not weary our felves by 
 our indifcreet and rafh Curioficy. Let us refer 
 our felves to God to Govern our Lives, and 
 that Grief may not predominate in us. 
 
 Saint Auffim teaches us, That there is in every 
 Man a Serpent, an Eve, and an Adam. The Ser- 
 pent is the Senfes and Nature, the Eve is the 
 Luiiful Appetite, and the Adam is Reafbn. 
 
 Nature tempts us continually, the Senfiial 
 Appetite is ever craving, but Sin is not finiftfd, 
 unleis Reafbn confents. 
 
 Let us then f liffer this Serpent and Eve to 
 act if we cannot hinder them ; but let us pray 
 
 God 
 
upon ^attets of Religion* 2 3 5 
 
 God that his Grace would fb ftregtheti our - 
 Adam, that he may continue Victorious, that ^- 
 Jefus Chrift may be Conquerer, and that he * 
 
 might Reign for ever in us. 
 
 f. XXXI. 
 
 Sundry Meditations. 
 
 I. TpHe more knowledge we have, fb much 
 . JL the more we find that there are per- 
 fect Men. Common People fee no difference 
 betwixt Men. 
 
 i. * One may have good Senfe and yet not 
 perceive all things aright, for there are fbme 
 that may judge aright in fome things, that are 
 deceived in others; fbme draw true Confe- 
 quences from few Principles ; others draw right 
 Confequences from things where there be many 
 Principles : for example, fbme do well compre- 
 hend the effefts of Water, wherein there is but 
 few Principles, but whofe Confequences are fb 
 fine, that 'tis only a very diligent fearch can at- 
 tain to it ; yet thefe may not (it may be) be 
 any great Geometricians, becaufe Geometry 
 comprehends a great many Principles; and 
 fbme kind of Wit may be fuch, that it can pene- 
 trate a few Principles to the bottom, and yet 
 may not penetrate thofe things wherein there are 
 many Principles. 
 
 There are then two forts of Wits, one that 
 penetrates vigoroufly and profoundly the Con- 
 fequence of Principles, and that is the Polite 
 Wit ; the other comprehends a great many 
 Principles without mingling them, and that's 
 the Wit of Geometry ; the one is : flrength and 
 
 clearnefs 
 
Mr. Pafcali's C&auff&tg attli KeflcctfaitS 
 
 clearnefs of Wit, the other is largenefs of Wit. 
 Now the one of thefe may be without the 
 other ; Wit may be ftrong and narrow, and al- 
 Ib may be large and weak. 
 
 There's a great difference betwixt the Wit of 
 Geometry, and a refin'd Wit : In the one the 
 Principles are clear, but remote from common 
 ufage, fb that one has fbme difficulty to look 
 that way for want of ufe ; but turn a little that 
 way and the Principles will appear plainly, 
 and one mutt have the Underftanding very 
 corrupt to realbn ill upon fuch Principles as 
 mutt needs be feen. 
 
 But in the refin'd Wit the Principles are in 
 the common ufe, and vifible to the light of all 
 the World. One has no need to turn about, 
 nor to give themlelves any inconvenience ; 
 there needs only to have a clear fight; but it 
 muft be clear ; for the Principles are fo fine, and 
 in fuch great number, that 'tis almoft impo 
 fible but they will be loft ; now the omiffion 
 of one Principle leads into Error ; So that^ one 
 muft be clear fighted to perceive all the Prin- 
 ciples, and then the Judgment found, not to 
 reafbn on falfe Principles. 
 
 All Geometricians fhould then be Witty, had 
 they a clear fight, for they don't Reafbn ill up- 
 on the Principles they know ; and the fine 
 Wits would be Geometricians, could they but 
 turn their fight towards the unaccuftomed Prin- 
 ciples of Geometry. 
 
 The caufe therefore that fbme great Wits are 
 not Geometricians, is, that they can by no 
 means turn themfelves to the Principles of 
 Geometry ; but the Reafbn that Geometricians 
 e not fubtil, is becaufe they don't fee what is be- 
 fore 
 
upon )9attctg of Eeligfotu 237 
 
 fore them ; and that being accuftom'd to the - - 
 plain and clear Principles of Geometry, and not 
 to difcourle, till after they have ieen and ex- 
 amin'd their Principles, they areatalofs in mat- 
 ters of Wit, after which manner Principles are not 
 handled ; they can fcarce be leen ; one under- 
 ftands rather than lees them ; it is very difficult 
 to make them be underftood by thole that 
 don't underftand them of themfelves. They are 
 things fo nice, and in fuch great number, that 
 one qjuft have a clear and quick Senfe to per- 
 teive^jpm, and yet not be able to (hew 
 them in order as in Ge6metry ; becaule one 
 does not know the Principles, and would be 
 a thing impoffible to undertake : All at once, 
 one muft lee the thing at one view, and not by 
 a gradual Realbning, at leatt to a certain de- 
 gree. So that 'tis leldom Geometricians are 
 Witty, or that the Witty are Geometricians, be- 
 caule Geometricians will handle witty things 
 Geometrically, and thereby make themlelves ridi- 
 culous, going about to begin by Definitions, and 
 then afterwards by Principles, which is not the 
 manner of proceeding in this kind of Realbning ; 
 not but the mind doth it, but it does it filently, 
 naturally, and without Art ; the expreffion of 
 it is beyond the power of Men, and the know- 
 ledge of it belongs but to very few. 
 
 Refin'd Wits on the contrary being thus ac- 
 cuftomed to judge at one view, are lo Itartled 
 when there is laid before them Propofitions 
 that th'ey don't underftand, and for the clearing 
 of which they muft pals through difficult Prin- 
 ciples and Definitions, that they were not wont 
 to fee lo particularly, that they are loon wearied 
 and difcouraged. But talic Wits are neither fub- 
 til nor Geometricians. Geome- 
 
238 Mr. Pafcall's CfjOttg&tg Sift 
 
 - Geometricians that are only Geometricians 
 yyyr arc ^ a ^ u ^ c ^ ^* r > provided that all things are 
 explain'd to them by Definitions and Principles, 
 elfe they are falfe and infupportable, for they are 
 not right but upon Principles well explain'd : 
 And the Witty that are nothing but Wits, have 
 not patience to defcend to the firlt Principles 
 of imaginary and fpeculative things, which they 
 never have feen in the World nor in Cuftom. 
 
 3. * Death is more fupportable when 'tis 
 not thought of, than 'tis to think of^Death 
 without peril. (pfr 
 
 4. * Sometimes it happens, that one takes 
 liich Examples to prove certain things ; that 
 thefe very things may be taken to prove the 
 Examples, which yet neverthelefs works its ef- 
 fed ; for one often thinks the difficulty is in what 
 one would prove ; one finds the Example more 
 clear ; fb when one would reprefent a general, 
 one gives a particular Inltance in fame cafe ; 
 but if one would (hew a particular Cafe, one 
 begins by the general Rule: One always finds 
 the thing difficult that one would prove, and 
 that clear, that one emploies to prove it; for 
 when one proposes a thing to prove it, ones Ima- 
 gination is taken up, that the thing is obfcure, 
 and on the contrary, that that which is to prove 
 it, is clear, and Ib 'tis eafily under ftood. 
 
 5. * We think all Men conceive and feel af- 
 ter the lame manner, the Objeds which prefent 
 themselves to them ; buf we are much mlftaken, 
 for there is no Proof of this. I find the fame 
 words are apply'd in the lame occafions, and 
 when two Men, for inftance, look upon Snow, 
 they both of them exprels the fight of this Ob- 
 jed, by the fame Words, ia faying it is white ; 
 
 and 
 
upon patters! of Eelf&iotu 2 39 
 
 and by this likenefs of Application, one draws 
 
 a ftrong conjecture of a Conformity of Idea ; ^- 
 but this is not ablblutely convincing, although xxxf> 
 the greater odds is in the affirmative. 
 
 6. * All our Roalbning tends only to fubmit 
 to Knowledge : But Fancy is like, and contrary 
 to Knowledge ; like, becaufe it doth not Realbn ; 
 contrary, becaufe falfe : So that it is very difficult 
 to diftinguifh betwixt thefe Contrarieties. One 
 lays, my Opinion is Fancy, and that his Fancy 
 is Knowledge; and I fay the fame on my fids ; 
 there is need of a Rule ; Reafon offers it felf, 
 but it is pliable to every Senfe, and fo there is 
 none. 
 
 7. * Thofe that judge of a work by Rule, 
 are like thole that have a Watch, in Compa- 
 nion of thofe that have not. One fays 5 We 
 have been here two Hours ; another fays, 3 Tis 
 but three quarters of an Hour ; I look on my 
 Watch ; I lay to one, You are tired, and to the 
 other, Your time paffes away pleafantly, for 'tis 
 an Hour and a half; and I laugh at thofe that 
 iay that the time feems tedious, and that I judge 
 by Fancy, they don't know that I judge by my 
 Watch. 
 
 8. * There be fbme that fpeak well but don't 
 write well ; it is, that the place, the fupport, 
 &c. warms, and draws from their Mind, more 
 than would probably be found there without 
 thofe helps. 
 
 9. * What there is of good in Montmgnt\ 
 Book, is not to be had without difficulty : \Vhac 
 there is of ill, I mean except Converfation, 
 might have been corrected in a Moment, had he 
 but been warn'd that he wrote too many Stories, 
 and fboke too much of himfelf. 
 
 10. *IC 
 
Mr. Pafcall's Cf)0u$)t0 aftU Eefiecttottg 
 
 10. *Itis a great mifchief to follow the ex- 
 ception inftead of the Rule ; one mtift be fsvere 
 and contrary to the exception. Neverthelefs it 
 being certain there be exceptions from the Rule, 
 one muft judge feverely, but withal juftly. 
 
 11. * It may be truly laid in one fenfe, that 
 all the World is in a miftake ; for although the 
 Opinion of the People is found, yet they are 
 not fo in the Brain, becaule they think Truth 
 is where it is not : Truth is indeed in their Opi- 
 nions, but not in the part they think it is. 
 
 n. * There are but few that are capable to 
 invent, there are very many that are not ca- 
 pable, and therefore by confequence the greater 
 number ; and 'tis commonly feen they refufe 
 to the inventors, the Glory they delerve, and 
 that they leek by their Inventions ; if they go 
 on refolutely and will have it, and go to under* 
 value thofe that cannot invent, all they get for 
 their pains, is, That they are called by ridiculous 
 Names, and are termed Dreamers : One muft 
 therefore take care of boafting of this advan- 
 tage, as great as it is, and one ought to reft la- 
 tisfi'd to be counted one of the little number of 
 thofe that know the value of it. 
 
 13- *' The Mind believes naturally, and the 
 Will loves naturally ; So that for want of true 
 Objects, they will fix upon falfe ones. 
 
 14. * Many true things are contradicted, 
 many falfe things pais without contradiction ; 
 Contradi&ion is no mark of Fafhood, nor Al- 
 lowance is no mark of Truth. 
 
 15. * Cafar me thinks was too old to think of 
 Conquering the World ; this Dream was fitter 
 for Alexander ; he was a young Man, hard to be 
 rul'd j but G#(ar might have been more ftay'd. 
 
 16. * All 
 
upon Scatters of Eeligfaru 241 
 
 16. * All the World lees, one labours at incer- ~ 
 
 tainty, by Sea, by Land, at the Wars, &c. but v _f 
 all the World don't fee the Rule of the Per- 
 
 fons that fhew one ought to do it. Montaigne faw 
 that one is dilpleas'd at a dull head, and that 
 Cuftom is all, but he faw not the Reaibn of 
 this Effe<5t ; thole that lee the Effeds and not the 
 Caules, are, in regard to thole that lee the Cau- 
 fes, like thole that have only Eyes, in compari- 
 ion of thofe that have Underftanding ; for Ef- 
 feds are as it were lenfible, and Reafons are 
 only vifible to the Underftanding ; and though 
 'tis by the Underftanding thole Effe&s are feen, 
 this Underftanding is in companion of the 
 Underftanding that fees the Caules, as the Cor- 
 poral Senles are in regard of the Soul. 
 
 17. * The lenle of the deceitfulnefs of pre- 
 ient Plealures, and the Ignorance of abfent Plea- 
 fures, caule inconftancy. 
 
 1 8. *If we dream'd every night the lame 
 thing, happily it might affed: us as much as the 
 things we lee every day : And if a Tradefrnan 
 was Hire every Night to dream twelve Hours 
 that he was a King, I think he would be as 
 happy as a King that fhould dream twelve 1 
 Hours every Night that he was a Tradefman .- 
 If we fhould dream every Night we were pur- 
 lu'd by Enemies, and difturb'd by thele fright- 
 ning Fancies, and that wepafled the days in 
 fundry Occupations, as when one is on a Jour- 
 ney, one Ihould fuffer almoft as much as if the 
 thing was really true ; and we Ihould be as 
 much afraid of fleep, as if we were to enter in- 
 to fuch troubles effedively ; and indeed it would 
 be almoft as bad, as if the things were really 
 a&ed. But becaule Dreams are all different, 
 
 R and 
 
242 Mr. Pafcali s CfjOUg&tg ants EeflCCttOttg 
 
 ' aaddo vary; what is there lee n does much lei 
 
 * affeft, than what one fees awake, by realbn of 
 
 XXXL t j ie continuance ; which yet is not Ib equal, but 
 it changeth allb, but not Ib liiddenly, or but 
 feldom ; unlels it be in travelling, and then one 
 lays, Me thinks I dream ; for Life is a Dream, a 
 little more inconftant. 
 
 19. * Kings and Princes recreate themlelves 
 Ibmetimes ; they be not always on their Thrones, 
 that would weary them ; Greatnefs mult be laid 
 afide the better to be rellifh'd. 
 
 20. * My humor does not depend much oh 
 the Weather : I have my fair and foul Wea- 
 ther within my felf, the good or ill luccels of 
 my Affairs don't move me much neither. I 
 Ibmetimes fet my felf againft ill Fortune, and 
 the Glory of overcoming it, makes me mafter 
 it with Pleafure ; whereas at other times I am 
 indifferent, and as 'twere diifatisfi'd even in 
 Prolperity. 
 
 21. *lt is pleafant to confider that there arc 
 certain People in the World, that having re- 
 nounced all the Laws of <^od and Nature, yet 
 have made themlelves Laws that they exactly 
 obey ; as for inftance, Robbers, &c. 
 
 z^. * Thole great Raptures of Mind the Soul 
 fbmetimes reaches to, are things that it does not 
 keep up unto: It flics up, but fuddenly falls 
 back again. 
 
 23. * Man is neither Angel norBqaft; and 
 the milchief is, he that would be thought an 
 Angel ads the Beaft. 
 
 24. * Provided one knows the chief Paflion 
 of any Body, one may eafily pleaie him ; neverthe- 
 lels every body has Fancies contrary to his own 
 good, even in the very Idea he has of good, and 
 
 this 
 
upon C^atterg of Eelfgtom 243 
 
 this is a variety that puts thofe to a lofs that would ~ 
 gain their Affe&ion. * XXXI. 
 
 25. * A Horfe don't ftrive to be admir'd by 
 his Companion ; there is indeed iome emula- 
 tion leen betwixt Hories in running a Race, 
 but it don't continue, for put them up in a 
 Stable, the uglieft and dulleft will not there- 
 fore part with his Oats to the other. It is not 
 
 To amongft Men, their Virtue is not fatisfi'd 
 with it felf, and they are not fatisfi'd unlefs they 
 
 x get fome benefit by it over others. 
 26. * As one impairs the Mind, Ib one alfb 
 fpoils the Underttanding : Our Mind and 
 Knowledge is fram'd according to our Difcourfe 
 and Company ; good or bad Company does 
 make or marr us. It above all things therefore 
 concerns us to know how to make a good choice, 
 to mend and not Ipoil it, and one can't make this 
 choice, if one has not already formed, and not 
 fpoiPd it. So that here's a Circle, and happy are 
 they that are got out of it. 
 
 27. * One thinks naturally one is more ca- 
 pable of attaining the Center of things than to 
 embrace their circumference. The vifible ex- 
 tent of the World doth fiirpals us vifibly. But 
 as it is we that do furpafs little things , do 
 think our felves the more capabb of enjoying 
 them : Neverthelefs there's as much capacity re- 
 quifite to attain to nothing, as to arrive at all ; 
 that that's infinite, is required both for one arid 
 the other ; and I fuppole they who can com- 
 prehend the laft Principles of things, may allb 
 attain to underftand that that's infinite ; the one 
 depends on the other, the one leads to the other ; 
 the extremities meet, and by reafbn of their di- 
 ttance, do rejoin, and meet in God, and in God 
 alone. R ^ Man, 
 
244 Mr. Pafcali's C&oufiftts auto Eeflectiottjs 
 
 Man, for inftance, has relation to all he knows ; 
 he has need of Place td contain him, Time to 
 dure, Motion to live, Elements to compofe him, 
 of Heat and Food to nourifh him, of Air to 
 breath ; he fees the light, he feels the Body. To 
 conclude, all things are appointed for him. 
 
 To know then what Man is, 'tis neceflary to 
 fee wherefore he requires Air to fubfift ; and to 
 know what Air is, it fhould be known wherein 
 it relates to the Life of Man ; a Flame can't 
 lubfiit without Air ; then to know the one, one 
 muft alfb know the other. 
 
 All things being cauled, and caufing, helped, 
 and helping, mediately and immediately, and 
 all things depending on one another, by a natu- 
 ral and infenfible Band, that binds the moft di- 
 ftant and different things, I hold it as impoffi- 
 ble to know the parts without knowing the 
 whole, as it is to know the whole without know- 
 ing diftindly the leveral parts. 
 
 And what it may be moft contributes to 
 our weaknefs of knowing things, is, that they 
 are fingle in themfelves, and that we are com- 
 pos'd of two oppofite Natures of divers kinds, 
 of Body and Soul ; for 'tis impoflible that the 
 part which reafbns in us, fhould be other than 
 Spiritual : And if it fhould be pretended that 
 we were fimply Corporeal, this would much 
 more exclude us from the knowledge of things, 
 there being nothing fo inconceivable as to fay, 
 That the matter is able to know it lelf. 
 
 It is this Compofition of Body and Soul that 
 has caus'd almoft all the Philolbphers to mix 
 the Ideas of things, and to attribute to Bo- 
 dies that which appertains to the Soul, and to 
 the Soul chofe thitigs which can only relate to 
 
 the 
 
upon Rafters of Reffgfdn* 245 
 
 the Body ; for they affirm confidently, that Bo- - 
 dies tend downwards, that they tend to their ^ 
 Center, that they fliun their deftru&ion, that ' 
 they dread vacuity, that they have Inclinations, 
 Sympathies, and Antipathies, that they are every 
 thing that belongs only to Spirits ; and fpeaking 
 of Spirits, they confider them as in a place, 
 and treat them of moving from one place to 
 another, which are things that appertain only 
 to Bodies, &c. Inftead of receiving the Idea of 
 /hings in us, we colour with the Qualities of our 
 mixt Being, all the fingle things we behold. 
 
 Who would not believe in feeing us make all 
 things of Body and Soul, but that mixture (hould 
 be eafily enough underftood by us '? Neverthelels 
 'tis the thing we leaft of all under ftand. Man 
 is to himfelf the moft prodigious Object of Na- 
 ture ; for he can't conceive what thing the Body 
 is, and much lefs what his Soul is, and leaft of 
 all, how the Body and Soul come to be uni- 
 ted together ; this is the greateft of his Won- 
 ders, and yet 'tis his very Being. Modus quo 
 corforibm adh&ret Spirittts, comprehend* ab hominibw 
 noty foteft ; & hoc t amen homo effi. 
 a8. * When in things of Nature, the knowledge 
 whereof is not neceflary to us, there are Ibme 
 things, the certainty whereof we do not know, 
 it may not be hurtful, that there (hould be a 
 common Error that may fix the Mind of Man ; 
 as for Inftance, the Moon, to which is attribu- 
 ted the change of Sealbns, the progrels of Sick- 
 nefles, &c. for 'tis one of the greateft weaknefles 
 of Man, to have a reftlefs Curiofity to know things 
 out of his reach ; and I don't know if it be not lefs 
 hurtful to him to be in an Error in things of this 
 Nature, than to reft in this unneceffary Guriofity. 
 R . *If 
 
2 4# Mr. Pafcali's c&ottgfjtg anfc EeflectiottS 
 
 * '19. * If Thunder fliould only fall in low 
 
 places, Poets and thole that know only to di 
 XXXI. cour f e o f things of this Nature, would want 
 Proofs. 
 
 30. * This Dog is mine, laid thole poor Chil- 
 dren ; That's my place in the Sun : This is the 
 beginning and Image of the Ufurpation of all 
 the Earth. 
 
 31. * Wit has one fort of proceeding, which 
 is by Principles and Demonftrations ; the Heart 
 has another: One don't prove that one (hould 
 be loved, by relating in order the caulesof Love ; 
 that would be ridiculbus. 
 
 Jefus Chrift and Saint Paul chole rather to fol- 
 low this way of the Heart, which is that of 
 Charity, rather than that of Wit ; for their Prin- 
 cipal aim was not to inftruft, but to cherifh. 
 Saint Auflin did the lame : this ,order confifts 
 chiefly in inlarging upon each Point that relates 
 to the end^to make it more vifible. 
 
 31. * One commonly fanfies Plato and Ari- 
 ftctle to be always in their Robes, and grave ie- 
 rious Perfbns ; whereas they were good Fel- 
 lows, that laugh'd and made merry with their 
 Friends: And when they wrote their Laws, and 
 Treadles of Policy, it was in their Paftimes, and 
 Diverting themlelves. It was the leaft Serious, 
 and ' leaft Philolbphical part of their Life ; the 
 moft Philolbphical part, was, to live plain and 
 quietly. 
 
 33. * There be Ibme that do wholly veil Na- 
 ture; there's no King amongft them, but an 
 Auguft Monarch : No Paris, but a Capital of 
 the Kingdom ; fometimes farts mult be called 
 7 aris ; ancj other whiles, it muft be called the 
 Metropolis of the Kingdom. 
 
 34. * When 
 
npou patters of JRdfefotu 247 
 
 .34. * When in a Difcourfe one finds Words * ~ 
 repeated, and going to alter them, one finds xxx 
 them fo fit, that it would fpoil the Senle, then 
 they muft be let alone ; this is the diftindiion, 
 and 'tis only blind Envy that don't know this 
 Repitition is proper in that place ; for there's no 
 general Rule. 
 
 35.* Thole which make Antithefes in for- 
 cing Words, are like thole which make falfe 
 Windows for Symmetry ; their Rule is not to (peak 
 jtrue, but to make true Figures. 
 
 36. *, One Language in regard to another, is 
 a Cypher, where Words are changed into 
 Words, and not Letters into Letters. And 
 fo an unknown Language may be Decy- 
 pher'd. 
 
 37. * There is a Model of Fancy and Beauty, 
 which confifts in a certain likenels betwixt our 
 weak or ftrong Nature, fuch as 'tis, and 'the 
 thing that pleales us : Ail that's formed after 
 this Model pleales us, Houle, Song, Difcourfe, 
 Verle, Prole, Women, Birds, Rivers, Trees, 
 Chambers , Cloths. All that is not after 
 this Model* diflikes thole- that have any ap-* 
 prehenfion. 
 
 38. * As Ibme lay Poetical Beauty, fb one 
 fhould allb lay Geometrical Beauty, and Beau- 
 ty Phyfical : neverthelels 'tis not faid fo ; the 
 Reafon is, becaule one knows what the Obje<5fc 
 of Geometry is, and what the Obje6l of Phy- 
 fick, but 'tis not known wherein confifts that 
 fweetnels, which is the Objed: of Poetry. One 
 does not know what that natural Model is thac 
 muft be imitated ; and for want of this know* 
 ledge, they have invented fome odd Terms; 
 Golden Age, Wonder of our Ag$ Fatal Rays, 
 
 R 4 
 
2 48 Mr. Pafcall's Cf)0Ugl)t!3 attiJ EeflCttlOttSf 
 
 ~ ; Bright Star, &c. and this kind of fluff is cal- 
 led Poetical Beauty. But who fhould fancy a 
 
 XXXI. Woman dreft up after this Model, would lee a 
 pretty kind of Lady, cover'd all over with 
 Looking-glafles, and Tinfil Chains ; and inftead 
 of finding her to ones Mind, one could not 
 chule but laugh at the fight ; becaule one knows 
 better" wherein a Womans drels confifts, than 
 the garb of Poetry. But it may be thole that 
 don't underftand it, may admire her in this E- 
 quipage, and in many Villages fhe would be 
 thought to be a Queen ; therefore Ibme call 
 Songs made after this Model, the Country 
 Queen. 
 
 59. * When a natural Dilcourle lets forth a 
 Paifion or Effeft, one finds in themfelves the 
 Truth of what one hears, which was in it be- 
 fore one knew it, and one finds themielves in* 
 clin'd to love him that made us know it ; for he 
 (hews us not his good, but our own, and Ib 
 this kindnefs makes us love him ; befides that 
 this community of knowledge that we have 
 with him, neceflarily inclines the Heart to love 
 him. 
 
 40. * There muft be in Eloquence, Sweetnefs 
 and Reality ; and this pleafingnels muft be 
 real. 
 
 41. * When one finds a natural Stile, one is 
 iurpris'd and ravifh'd with it, for one thought to 
 fee an Author, and one finds a Man ; whereas 
 thofe that are Judicious, and that leeing a Book, 
 thinking to find a Man, are furpris'd to find an 
 Author : fltts poetice fjuam humane locutm eft, 
 
 - Thofe do much honour Nature, that tell her flie 
 can Ipeak of all things, and even of Theology. 
 
 41. * The 
 
upon ^attet0 of 
 
 41. *The laft thing one finds in compe- 
 ting a Book, is to know what part to let fore- 
 moft. 
 
 43. *In Difcourfe one (hould not turn the 
 Mind from one thing to another, unlels it be 
 to give it eale, and that too at a convenient time, 
 and not otherwife ; for thole that would give 
 cafe unlealbnably, do but caufe trouble: One 
 is difpleas'd, and then regards nothing; fo 
 hard it is to obtain any thing of Man, but 
 y Pleafure, which is the Money for which we 
 part with any thing. 
 
 44. * Man is a lover of Malignity, but 
 'tis not againft the Wicked, but againft the 
 Happy proud, and 'tis to be deceiv'd to judge 
 otherwile. 
 
 MartiaWs Epigram upon the Blind is naught, 
 for it don't Comfort them, and only gives a 
 Point to the Glory of the Author : What is 
 not for the Author is worth nothing. Ambi- 
 tiofa recidet ornaments ; thole that have human 
 and tender Thoughts, (hould be plealed, and not 
 thple who are barbarous and inhumane. 
 
 f. XXXIL 
 
Mr. Pafcali's 
 
 * XXXII. 
 PRAYER. 
 
 To defire of God the right ufe of Sicknefs. 
 I 
 
 LORD thy Spirit is fb good and fb fweet 
 in all things, and thou art fb Merciful,, 
 that not only the Profperities, but even the 
 fufferings which befal the Eled are effeds of 
 thy Love ; give me Grace not to ad as a 
 Heathen in the State whereinto thyjufticehas 
 reduced me, but that as a true Chriftian I may 
 own thee for my Father and my God, in 
 what condition fbever I am ; for the change 
 of my Condition makes nothing to thee, for 
 thou art always the lame, though I am fubjed 
 to change ; and thou art the fame God when 
 thou afflideft and puniflbeft, as when thou 
 doft comfort and (hew compaffion. 
 
 II. 
 
 Thou gaveft me Health to ferve thee, and I 
 have converted it to a prophane ufe, now 
 thou fendeft me Sicknefs to corred me, fuffer 
 me not to abufe it to provoke thee by my 
 impatience. I have not rightly improved my 
 health, and thou haft juftly punifh'd me ; fuffer 
 me not to flight thy Correction. And feeing 
 the Corruption of my Nature is fuch, that it 
 makes thy favours pernicious to me, Grant, 
 O my God., that thy powerful Grace may 
 
 make 
 
upon ^attctjs of Religion* 2 $i 
 
 make thy Chaftilements profitable to me. If 
 
 my Heart has been full of Love for the World 
 whilft it had any vigour; abate this vigour for x x * 
 my good, and make me uncapable of enjoying 
 the World, whether it be through weaknefs of 
 Body, or through Zeal of Charity, that I might 
 enjoy thee only. 
 
 III. 
 
 / O God, before whom I muft give anexaft 
 account of all my Actions at the end of my 
 Life, and at the end of the World ; O God 
 who fuffereft the World, and all things in the 
 World, tofubfift, only to exercile thine ElecSt, 
 or to punifh Sinners; O God wholeaveft im-, 
 penitent Sinners in the delicious, but Criminal 
 ufe of the World ; O God, who killeft our Bo- 
 dies, and at the inftant of Death leparateft our 
 Soul from all that it loved in the World ; O 
 God, who wilt take me away at the laft mo- 
 ment of my Life from all thole things I delight- 
 ed in, and whereon I let my Heart ; O God,, 
 who at the laft day wilt coniiime Heaven and 
 Earth, and all Creatures therein contained, that 
 all Men might lee that 'tis thou only that fub- 
 fifteft, and that therefore thou only delerveft 
 to be loved, becaule nothing is permanent buc 
 thou ; O God, who wilt deftroy all vain Idols, 
 and all thele wicked Objects of our Paffions : 
 I Praile thee my God, and will Blels thee all the 
 days of my Life, inalimich as thou haft been 
 pleas'd to prevent this dreadful Day in my be- 
 half, by deftroying as to me, all things, by the 
 weaknels wherein thou haft put me. I Praile 
 thee my God, 4nd will blels thy Name as long 
 
 as 
 
Mr. Pafcall's 
 
 as I live, in that thou haft been pleas'd to make 
 me unable to enjoy the Pleafiires of Health, 
 and the Pleafures of the World ; and in that 
 thou haft in ibme fort deftroyed, for my good, 
 the deceitful Idols, which thou wilt ablblutely 
 deftroy for the confufion of Sinners, in the great 
 Day of thy Wrath. Grant, Lord, that I may 
 judge my felf after this deftrudion which thou 
 haft made in my regard ; to the end thou maift 
 not judge me thy lelf after the general deftru- 
 <Stion which thou wilt make of my Life and of; 
 all the World : For Lord, as at the inftant of 
 my Death, 1 fhall find my lelf feparated from 
 the World, ftript of all things, ftanding in thy 
 Prefence to anfwer thy Juftice for all the Mo- 
 tions of my Heart, grant that I may look on 
 my felf in this Sicknels as in a kind of Death, 
 feparate from the World, depriv'd of all the 
 Objects, wherein I placed my delight, ftanding 
 in thy Pretence to implore of thy Mercy the 
 true Converfion of my Heart ; that Ib I may 
 have and feel extraordinary Comfort, that thou 
 art plealed now to lend me a kind of Death 
 to exercife thy Mercy, before thou fendeft me 
 Death effectively, to exercife thy Judgment. 
 Grant therefore, O my God, that as thou haft 
 anticipated my Death, I may prevent the rigor 
 of thy Sentence, and that I may examine my 
 felf before thy Judgment, that I may find Mer- 
 cy in thy Prefence. 
 
 IV. 
 
 Grant, O my God, that I adore in filence, 
 the order of thy wonderful Providence in the 
 conduct of my Life, that thy Ghaftifements 
 
 may 
 
upon patters of JEUKstdru 2 5 j 
 
 may comfort me, and that having lived in the - < 
 bitternefs of my Sins during the time of Peace, *^ 
 I may tafte the Heavenly fweetnefs of thy Grace, d 
 during the healthy Afflictions wherewith thou 
 doft vifit me. But I acknowledge, my God, that 
 my Heart is fb hardned, and full of Ideas, Cares, 
 Moleftations,and Thoughts of this World,that nei* 
 ther Sicknefs, nor Health, neither Difcourfe nor 
 Books ; thy Holy Scriptures nor the Golpel, nei- 
 ther Fafting, Mortifications, nor Works of Cha- 
 rity, and Mercy, nor Miracles, nor the ufe of 
 thy Sacraments, nor all my indeavours, nor 
 thoie of all the World put together, can con- 
 tribute any thing towards my Converfion, unlefs 
 thou art pleas'd to accompany all thele things 
 with an extraordinary afliftance of thy Grace : 
 Therefore, my God, I come unto thee, Omni- 
 potent God, to demand that of thee which all 
 Creatures together cannot give me ; I fhould 
 not have the confidence to lift up my Voice 
 unto thee, if any body elfe could help me. But, 
 O my God, as the Converfion of my Heart 
 (which I beg of thee) is a Work that furpafleth 
 the ftrength of Nature, I cannot but addreis my 
 felf to the Almighty Author, and Matter of Na- 
 ture, and of my Heart ; to whom fhould I cry 
 Lord, to whom fhould I go but to thee ? no- 
 thing but God can fill andfatisfie my expectation : 
 It is God only that I feek for and that I defire ; 
 and 'tis to thee only, O my God, that I addreis 
 my felf that I might enjoy thee. Open my 
 Heart, Lord, enter into this Rebellious place, 
 which has been defied with Sin ; it keeps it in 
 fubjeftion, enter thereinto as into the ftrong 
 Mans Houie, Hat firft bind the ftrong Man that 
 Rules in it, aaa then take all the Riches therein. 
 
 Lord 
 
Mr. 
 
 Lord take my AffedionSj which the World had 
 ftollen ; wilt thou accept this Treafure ? rather re- 
 aflume it, feeing 'tis to thee it appertains, as a 
 Tribute I owe unto thee, for thy Image is 
 ftamped upon it. Thou didft there ingrave it, 
 Lord, at theinftant of my Baptifm, which is my 
 fecond Birth, but 'tis quite blotted out ; the Ide^ 
 of the World is fo ingraven in it, that thine can- 
 not be feen. Thou alone hadft power to make my 
 Soul, and thou only art able to renew it ; thou 
 only wert able to ftamp thine Image upon it ; f 
 thou only art able to reftore it, and to renew' 
 thy decayed Image ; that is to fay Jefus Chrift 
 my Saviour, who is thy Image, -and the Cha- 
 rader of thy Glory. 
 
 V. 
 
 O my God, how happy is the Heart that cant 
 love fb charming an Objed, that don't diflio- 
 nour it, but in whom 'tis fo fafe to truft ; I 
 find I cannot love the World without difplea- 
 fing thee, without hurting and dilhonouring my 
 fel and neverthelefs the World is the .Objed: of 
 my delight. O my God, how happy is that 
 Soul of whom thou art the delight, becaufe it 
 can willingly love thee, not only without fcru- 
 ple, but allb with pleafure ! How firm and du* 
 jable is her Happinefs, feeing her expedation 
 fhall not be fruftrated, becaufe thou (halt never 
 be deftroy'd, and that becaufe neither Death nor 
 Life fhall ever feparate her from the Objed 
 of her delight, and that the fame ; moment that 
 fhall plunge the wicked with their Idols into com- 
 mon Milery, fhall unite the Righteous with thee 
 in a common Glory ; and as the one ihall be 
 
 deftroyed 
 
upon $)attets of fceligf otu 2 5 5 
 
 deftroyed with the perifhable Objeds which 
 they delighted in, ib the others (hall abide for ever ^' 
 in the Objeca that Eternally fubfifts of himfelf, ' 
 whereunto they were ftri&ly united. O how 
 happy are thole that with free Liberty, and full 
 bent of their Will, do freely and perfectly 
 love that which they are neceflarily obliged 
 unto. 
 
 VI. 
 
 r Accomplifh^ O my God, the good Defires 
 thou art pleas'd to give me ; be thou the End, 
 as thou art the Beginning. Crown thy own 
 Gifts, for I confeis they are from thee : Yes, my 
 God, and very far from thinking there is any 
 Merit in my Prayers, that fhould oblige thee of 
 neceffity to grant them. I moil humbly confeis, 
 that having given my Heart to the Creatures, 
 which thou madeft only for thy ielf, and not 
 for the World, nor for me, I can expert 
 no Grace but meerly from thy .Mercy, feeing 
 there is nothing in me might invite thee to it ; 
 and that all the natural Motions of my Heart, 
 being inclined to the Creatures, or to my ielf, 
 cannot but difpleafe thee : I therefore give thee 
 Thanks, my God, for the good Motions thou 
 giveft me, and even for that which thou giveft 
 me, that I give thee Thanks. 
 
 VII. 
 
 Touch my Heart with Repentance of my 
 Sins, feeing that without this inward Grief, the 
 outward Evils thou layeft on my Body will be a 
 farther occafion of making me tranigreis ; make 
 
 jne 
 
56 Afr. Pafcairs djougfjtjs att& inflections 
 
 me fully underftand that bodily Pains are no" 
 thing elfe but the Punifliment and Figure both 
 together, of the Evils of the Soul. But, Lord, 
 grant that they may alfb prove the Remedy, 
 in making me confider in the Punifliments I 
 feel, thole which I did not feel in my Soul, al- 
 though I was fick and over-run with Ulcers ; 
 For, Lord, the greateft of thefe Evils, is this in- 
 fenfiblenels and extream weakneis, that had de- 
 prived the Soul of all Senfe and feeling of its 
 own Miferies : Make me to feel them fliarply, 
 and that the refidue of my Life may be a con- 
 tinual Repentance for the Offences which T 
 have committed. 
 
 VIII. 
 
 Lord, though my Life paft has been exempt 
 from heinous Crimes, from which thou haft put 
 from me all occafions, yet it has been very odi- 
 ous in thy fight, by my continual negligence 
 in thy Service, by the ill ufe of thy Holy Sa- 
 craments, by difpifing thy Holy Word and Mo- 
 tions of thy Spirit, by the Sloath and unprofi- 
 tablenels of my Thoughts and Words, by the 
 lofs of my time, which thou gaveft me only to 
 adore and lerve thee, and feek in all my Bu- 
 fineffes the means to pleafe thee, and to be Ibr- 
 rowful for the Sins are daily committed, and 
 which the belt Men are fubjed unto, fo that 
 their Life fhould be a continual courie of Re- 
 pentance, without which they are in danger of 
 falling from their Righteoufnefs. So, O my God, 
 I have always been contrary to thee- 
 
upon Barters of JRelt'stotv 
 
 Yea, Lord, even to this Day I have been 
 
 deaf unto thy Holy Inspirations ; I have defpiled 
 
 thy Oracles ; I have judged contrary to what 
 
 thou judgeft ; I have oppofed the Holy Max* 
 
 ims which thou didtt bring into the World 
 
 from the bolbm of thine Everlafting Father", 
 
 and according to which thou wilt Judge the 
 
 World. Thou layeft, Blefled are thofe chat weep, 
 
 *and Woe be to thole that laugh ; but I have faid, 
 
 Wretched are they that are forrowful, and 
 
 Happy are thole that rejoice. I have faid, 
 
 Happy are thofe that enjoy a large Fortune, 
 
 and a glorious Reputation, and full State of 
 
 Health ; and wherefore have I efteemed them 
 
 Happy, but only becaule thele advantages (hould 
 
 give them the greater opportunity with eale to 
 
 enjoy the things of this World, that is to la)-, 
 
 to difpleafe thee. Yea, Lord, I confefs I have 
 
 accounted Health a Bleffing, not becaule 'tis a 
 
 Means the better of lerving thee, to Ipend the 
 
 more Days and Nights in thy Service, and to 
 
 do good to Neighbours ; but becaule by means 
 
 thereof I could with the greater Freedom and 
 
 Liberty, give my felf up to the enjoyment of 
 
 the abundance of the things of this Life, and 
 
 the better enjoy the dangerous Plealiires of Sin ; 
 
 do me the favour, Lord, to redifie my depraved 
 
 Realbn, and to conform my Thoughts unto 
 
 thine : Let me count my lelf Happy in AfflicSti- 
 
 on, and that in my being unable to a<ft outward- 
 
 ly, thou mayeft in fuch manner purifie my 
 
 Thoughts, that they may no longer oppofe thy 
 
 Will, that Ib I may feel thee within me, be- 
 
 & eaufe 
 
2 58 Mr. PafcaU's CfjougfjtjS anfc Eeflecttong 
 
 '* caufel cannot leek thee outwardly by reafbnl 
 
 of my weaknefs : For* Lord, thy Kingdom is 
 xxm within thy Children, and I fhall find it within 
 me, if I there find thy Spirit and thy Will. 
 
 X. 
 
 But, Lord, what fliall I do to prevail with 
 thee to fhed forth thy Spirit on this miferable 
 Clay ; all that I am is odious unto thee, and 1 1 
 can find nothing in me that may be accep- 
 table in thy fight: I fee nothing in me, Lord, ^ 
 but only my Sorrows, that have any refem* 
 blance with thine; confider therefore, OLord, 
 the Evils that I fuffer, and thole that hang over j 
 my Head. Look with an Eye of pity on the 
 Wounds that thy hand has made in me ; O my 
 Saviour, thou didft love thy fufFering in Death ; 
 O God, who becameft Man only to fuffer 
 more than any Man, for the Salvation of Men ; ; 
 O God, who waft not Incarnate till after the 
 Sin of Man, and that tookeft not a Body, but 
 therein to fuffer all the Evils that our Sins defer- 
 ved ; O God, who fb loveft the Bodies that fuf- 
 fer, that thou didft choofe for thy felf the Body 
 the moft loaden with fiiffering that ever was 
 in the World ; accept my Body, not for its 
 own fake, nor for the lake of any thing it 
 has, for there is nothing in it but defer ves 
 thine Anger; but for the Pains it endures, 
 which alone can be worthy of thy Favour. 
 Love my Sufferings, Lord, and let my Sorrows 
 invite thee to vifit me. But to finifli the prepa- 
 ration of thine abode, Grant, O my Saviour, 
 that if my body has that in common wirh 
 thine, that it fuffers for mine Offences ; my Soul 
 
 may 
 
upon patters? of 
 
 may alib have that in common with thine too ; 
 that it might be in iadnefs for the lame Offen- 
 ces, and that fo I may fuffer with thee, and as 
 thou didft, in my Body and in my Soul, for the 
 Sins which I have committed. 
 
 XL 
 
 Grant me the Grace* Lord, to join thy Con- 
 fblations to my Sufferings, that I may fuffer, as 
 a Chriftian : I don't defire to be free froh* 
 ^Sufferings, that's the recompence of Saints ; but 
 I defire not to be abandon'd to the Sorrows of 
 Nature without the Comforts of thy Spirit, for 
 that's the Maledidion of Jews and Infidels. I 
 don't defire to have a fulnefs of Confblation 
 without any Suffering, for that's the Life of 
 Glory ; neither do I defire to be in a fullnefs of 
 Evils without Comfort, this is the State of Juda- 
 ifin. But I defire, Lord, to feel altogether, the 
 ladnefs of Nature for my Sins, and the Comforts 
 of thy Spirit by thy Grace, for that's the true 
 State of Chriftianity : Let me not feel ladnels 
 without Confblation, but let me feel fadnefs and 
 Comfort both together, that I may at length 
 attain to feel only thy Confolations without 
 any Grief. For, Lord, thou didft let the World 
 languifh without confblation before the coming 
 of thy only Son ; now thou comforteft, and 
 Ibfteneft the Sufferings of thy Children by the 
 Grace of thy beloved Son, and thou wilt fill 
 with perfed: Happinefs thy Saints in the Glory 
 of ^thine only Son : Theie are the admirably 
 fteps by which thou condufteft thy Works: 
 Thou hall drawn me out of the Firft, make 
 me to pals through the Second, to arrive at 
 
 Si the 
 
Mr. PafcaiPs Cf)0ttgf)t!5 mt& Reflections 
 
 the Third ; Lord it is what I heartily beg of 
 
 xxxii. thee ' 
 
 XII. 
 
 Suffer not that I may be in that diftance 
 from thee, that I may confider this Soul Ibr- 
 rowful unto Death, and this Body preffed by 
 Death for my Sins, and not rejoice to fuffer 
 both in my Body and in my Soul : For what 
 is there more fhameful, and yet more com- 
 mon in Chriftians, and even in my lelf, than 
 whilft thou didft fweat Blood to expiate our 
 Offences, we live in Pleafures? That Chri- 
 ftians who make Profeffion to belong to thee ; 
 that thole who by Baptifm have renounced 
 the World, folemnly in the Face of the Church, 
 to Live and Die with thee ; that thofe that 
 make Profeffion to believe the World Perfecu- 
 ted and Crucified thee ; that thofe that believe 
 thou didft expole thy felf to Gods anger and 
 to the rage of Men, to ranfbm them from their 
 Sins ; that thofe, I lay, that believe all thefe 
 Truths, that confider thy Body as the Sacrifice 
 that was delivered for their Salvation; that 
 confider the Pleafures and Sins of the World, 
 as the only Subject of thy Sufferings, and the 
 World it lelf as thy Executioner; yet fhould 
 leek to Pamper their Body with thele fame 
 Pleafures, in this lame World ; and that thole 
 that cannot without horror lee a Man imbrace 
 and cherifli the Murderer of their Father, that 
 gave himlelf to Death to reftore them to Life ; 
 how they can live, as I have done, with full 
 delight in the World, which I very well know 
 was the Murderer of him that I acknowledge to 
 
 be 
 
upon patters of &eftg;fom 
 
 be my- Father and my God, and that gave 
 himfelf to the Death for my Salvation, and 
 that bore in his Body the Puniftiment due to 
 my Sins : It is juft, Lord, that thou fhouidft 
 put a flop to fuch Sinful Delights as thole 
 jvere, wherein I refted under the Shadow of 
 Death. 
 
 XIII. 
 
 Take therefore from me, Lord, the fbrrow 
 which Self-love might give me for my own 
 ^Sufferings, and by realbn that Worldly things 
 don't fucceed according to the Inclinations of my 
 Heart, that tend not to thy Glory : But be 
 pleafed to caft me into a Ibrrow conformable 
 unto thine ; let my Sufferings in fome meaiure 
 pacifie thine Anger : Make them be an 
 occafion of my Converfion and Salvation. Let 
 me not henceforth defire Health nor Life, but 
 that I may employ, and end them for thee and 
 with thee, and in thee. I don't ask Health, 
 nor Sickneis, nor Life, nor Death, but that 
 thou wouldeft difpofe of my Health and Sick- 
 neis, of my Life and Death, for thy Glory and 
 my Salvcition, and for the good of thy Church 
 and Saints, of which I hope, by thy Grace, 
 to make a part. Thou only knowelt what is 
 expedient for me ; thou art the abfolute Difpo- 
 ler of all things, do what leems good in thy 
 fight. Give unto me, take away from me, but 
 conform my Will to thy Holy Will, and that in 
 an humble and perfect fubmiffion, and Holy 
 confidence, I may prepare my ic!f to receive 
 the Decrees of thine Eternal Providence, and 
 that I may equally adore all things that proceed 
 from thee. 
 
 S ? XIV. 
 
262 Mr. Pafcall's &au0$tg attH inflections 
 
 xxxii. 
 
 Grant, O my God, that in a conftaftt Uni- 
 formity of Mind, I may receive all Ibrts of 
 Events, becaufe we don't know what to ask 
 for, and that I cannot defire one thing rather 
 than another without Prefumption, and without 
 making my felf a Judge, and liable to anfwer 
 the confluences, which in thy Wifdom thou 
 hafl juftly hid from me. Lord, I know, I know , 
 but one thing, which is, That 'tis good to ferve 
 thee, and that 'tis ill to offend thee ; befides this, 
 I don't know which is worft or beft in any 
 thing : I can't tell which is beft for me, Health 
 or Sicknefs, Riches or Poverty, or any thing 
 elfe in the World ; thefe things pals the Skill of 
 Men and Angels to difcern, and are hid in the 
 fecretsof thy Providence, which I humbly adore, 
 and will not prefume to pry into, 
 
 XV. 
 
 Grant therefore, Lord, that fuch as I am, I 
 may conform my felf to thy Will, and that be- 
 ing fick as I am, I may glorifie thee in my 
 Sufferings ; without them I cannot attain to 
 Glory, and thou thy felf, my Bleffed Saviour, 
 wouldft not arrive thereunto by any other way : 
 It is by the marks of thy Sufferings that thou 
 wert known to thy Difciples ; and it is by Suf- 
 ferings that thou doft alfb know thofe that are 
 thy Difciples : acknowledge me therefore for 
 thy Difciple in the Pains which I fuffer both 
 i i my Bcdy and Mind, for the Offences which 1 
 have committed. Aacl becaufe nothing is well 
 
 pleafing 
 
upon ^atterg pf Eelfetmu 263 
 
 pleafing to God but what is offerr'd up by thee, ' T" 
 conform my Will to thy Will, and my Suffer- 
 rings to thole which thou haft differed ; grant 
 that mine may become thine.; unite me unto 
 thee, fill me with thy felf and thy Holy Spirit. 
 Enter into my Heart and Soul, to bring thither 
 my Sufferings, and to continue to maintain in 
 me what is yet behind to fuffer of thy Paflion, 
 which thou doft fulfil in thy Members until the 
 full conliimmation of tHy Body ; that Ib being 
 L fill'd with thee, it might no longer be I that do 
 ' live and fuffer, but that it might be thou that 
 dolt live and fuffer in me, O my Bleffed Re- 
 deemer ; and thatfo having Ibme little part of thy 
 Sufferings, thou mayelt fill me intirely with the 
 Glory they brought thee unto, in which thou 
 liveft with the Father and the Holy Ghoftj, 
 World without End. Amen. Amen. 
 
 FINIS. 
 
 S 4 
 
DISCOU RSE 
 
 Upon 
 
 i Monfieur PASC ALL'S 
 THOUGHTS: 
 
 Wherein is endeavour d to fliew the 
 Scope of his Delign. 
 
 As alfb another 
 
 DISCOURSE 
 
 On the PROOFS of the 
 
 Five Books of MOSES. 
 
 As alfo a 
 
 TREATISE, 
 
 Wherein is fhew'd that there are DE- 
 MONSRATIONS of another kind, 
 and that fuch may be given for the 
 Chriftian Religion. 
 
 ndon, Printed for Jacob Tonfon at the 
 Head m Chancery -lane near Fkctrftrtet. 1 688. 
 
TO THE 
 
 HONOURABLE 
 
 SIR 
 
 John Hewet, 
 
 BARONET. 
 
 Honoured Sir, 
 
 WHen a Man is upon takfttg a long 
 Journey he prepares himfelf accor- 
 dingly, and Emploies 'what time he 
 has to fpare in fettling hit moft Important Af- 
 fairs. Daily Experience Jhews the uncertain- 
 ty of Lift $ the World is hit a. Pajjage ; how ma* 
 ny do we fee come to their Journeys End^ by 
 the Sword, Sickpejfis, and a Thouf and forts of 
 Accidents ? In the Grave there is neither Action 
 nor Invention 3 therefore what I find requijite to 
 be done^ Hove to do it with all my Migw. 
 * S 
 
The Epiftle Dedicatory. 
 
 The Body with the Sensitive part relating to 
 
 it, {hall be gone hence andbefeen no more till the 
 
 general Audit, and who can tell kowfoon $ But 
 
 the Will, the Memory, the Intellective fart of Man. 
 
 foal/ never Die, it jhattto all Eternity be Happy 
 
 or Miferable, by looking bacl^ on what it A&ed 
 
 in the Inch of Time wot lent in this World. 
 
 Next to my acknowledgment to God for ma- 
 king me in his own Likenefi, and for reftoring 
 his loft Image in me by his Blejjed Son, 1 endea- 
 vour and defire to ftew my Gratitude to all my 
 Worthy Friends and Benefactors for their kjnd- 
 neffes to me : And amongft them, Ijhould thinJ^ 
 wyfelf guilty of a Crime puniflwble by the Judges, 
 not to own the great Obligations I have to Sir 
 John Hewet in particular. 
 
 It is not yet twice Seven years fence my Ho- 
 nour d Friend, your good Father, of his own 
 Inclination, w#s the Instrumental Caufe of fet- 
 tling me in aPublick^Imployment in His Maje- 
 jlies'Service, where amongft many other Pie a fares 
 and Benefits I enjoy d, Idefegndto Translate the 
 Hiftory of the Eucharift into Englifh, and in 
 order thereunto, I had writ and ferfeffied near 
 one Fourth^ art of it. But that WorJj^ and Subjeffi 
 was of too great Weight and Purity to be hand- 
 led by a Publican, therefore Qod (who fees not 
 44 Man fee s) was pleasd to call me from the Re- 
 ceJftofCujlom, and when at a convenient time, 
 and place of Retirement, I thought to have re- 
 ajfitmd ?ny Bnfittefs,feekiftg the Papers I thought 
 
The Epiflle Dedicatory. 
 
 I had in advance by me, by fame Accident or 
 other they mifcarryd, fo that not finding them, 
 I was ftrucl^ into fuch a damp, that I had 
 Thoughts of wholly quitting my Defign about 
 that Book? God was not pie aid any fart of 
 the Old Materials fhould ferve in the Building, 
 he would have it all of a new Lump, fo I fet 
 my felf a worl^ De novo, and with Gods Blef- 
 fing and Ajfiftance, accomplijtid my dejlre, as 
 well for my own fatisfaffiion, as to gratifie my 
 Friends. 
 
 I have livd a good while in the World, and 
 have concern d my felf but with few Perfons, nor 
 Bu/inejjes, nor do I much dejire it^I defire as 
 Dr. Dornid/W, to fwimlike aFifo, quietly to 
 my Long Home : Thofe Providence has direffied 
 me unto, are of the beft fort, and Curiotts 
 enough, asfome very well know. What is with- 
 in the compafs of my little Power to do, or give, 
 or fay, I do it with a great deal of Fidelity and 
 Chearfulnefs : If I have not fucceeded in fome 
 things, Almighty God has abundantly heard me 
 in others, that it may be are more Expedient. 
 
 Toil are pleas' d to tread your Fathers Steps, 
 in making me participate of your Favours at 
 Warefly, at Cambridge, and in London ; I 
 freely own the great honour and ReJpeEf I bear 
 to i your felf avd your Noble Family, and being 
 dejirous to make what /lender Retaliation I ant 
 Me for all your Favours, I draw out a De- 
 tachment from M.onjkur PafcallV Boo^ Cfi r 
 
 which 
 
The Epiftle Dedicatory. 
 
 which the Generous Mr. Boyle will excufe me) 
 and commit it to your Patronage and Conduff^ 
 being ajfitred Sir John Hewet^^ his Friends 
 in and ^out Cambridge., &c. know very well 
 how to Exercife and Improve it to the beft ad- 
 vantage. 
 
 Amongft fome other Remark* of this frefent 
 3Cear, 1 6% J.I have had the Pleafure to obferve the 
 Concurrence of certain Planets that have their 
 Courfe Eaft and Weft, and concenter d at the 
 fame Efoche 3 a Phtfnomena^ no lefs Rare than 
 Propitious to fome Illuftrious Families } I do not 
 fee but- the like or greater Felicities aboad them 
 in this next en fang Tear 1688. 
 
 In thefe <Li>ies yon feefcatterd^ at leaft fome 
 of my Thoughts and hearty Wijhes : If I fall 
 fhort of Rendering you any Heal Services^ I 
 will not do fo^ iti conjlantly owning to all the 
 World^ that with aU Integrity^ I defire to be 
 look} nfon^ as^ 
 
 Honoured Sir, 
 
 Your moft Obedient, AiFe<ftionate ? 
 
 and Humble Serrant. 
 
 Jos. WALKER. 
 
ADVERTISEMENT. 
 
 THis Difcourfe was intended for a Preface to the 
 Collection of Monfieur Pafcall's Thoughts, but 
 \t was not made ufe of to that purpofe, it being too 
 long ; and 'twas very ft it Jhould give place to 
 fftat, prcfixt to his Book, were it for nothing elfe, 
 but that no Foreign Matter foould be mixt witb 
 Monfieur Pafcall's Thought s> and that nothing JhotttJ, 
 be joind to it, but what proceeded from the fame 
 Family, and the fame Spirit. But pnce, it being 
 fuppos'd this Difcourfe might not be wholly ufelefs, to 
 {hew near-hand what was Monfieur PafcaH's Drift , 
 it was thought fit to 'Publish it, the Defign being fo . 
 weighty and important, that 'twas thought convenient 
 not to negleft any thing, how fmall'foever it appeared, 
 that had any relation to his Works. It is for this fame, 
 Reafon, that to this Difcourfe, there is added another, 
 proving the Truth of the Books of Mofes, which was 
 not intended to have (een the Light, no more than the 
 Treatife, wherein is made appear, there are Demon- 
 ftrations of another kind, and as certain as tbofe of 
 Geometry, and that fuch may be given for the Chri- 
 ft tan Religion. What ever Juccejs either of them find, 
 would be accounted a great Happinefs, if God, who 
 makes the meaneft things advance his greatefl Defign, 
 fo that any Perfw whatever may reap profit thereby. 
 
 A 
 

269 
 
 A 
 
 DISCOURSE 
 
 O N 
 
 'Monfieur PASCALL'S 
 Thoughts and Meditations, 
 
 Done from the French by J. W. 
 
 WHAT has hitherto been leen 
 of Monfieur ?afcall\ has given 
 Ib great a Teftimony of the 
 Profoundnefs of his Judgment, 
 that 'tis not to be thought ftrange, knowing he 
 had a defign to write of the Truth of Religion, 
 that many with impatience defir'd to know what 
 was found in his Papers after his Death. 
 
 His Friends on their part, were no lefs defi- 
 rous to make his Works publick, and knowing 
 better the value of what remained of his, than 
 thofe who only judged of it by conje&ure, 
 there's no queftion to be made, but they found 
 
 themielves 
 
2jo # DifCOttrfe Ott Mr. PafcalPs 
 
 themfelves obliged to pay this laft Teftimony 
 of kindnefs, to a Period whofe Memory was 
 ib xiear to them, and to communicate to the 
 World, a thing which they with great realbn 
 believ'd would be of ib great uie to all Orders 
 of Men. 
 
 For although Monfieijr fafcatt had as yet 
 vrrat #othiag on this .Subjqd, byt Ibme indi- 
 gefted Thoughts , which might afterwards 
 have found place in the Work which he defigned, 
 but would have made but a very {mall part, 
 and would have given but a (lender account 
 of it ; nevertheleis k may t>e truly {aid, that 
 nothing has appear'd comparable to it on this 
 Subjed. However it cannot well be judged in 
 what manner thele precious Remains of this 
 great Man will be entertained in the World ; a 
 great many Peribns doubtlefs will be dilatisfied 
 in finding fo little order in it, in that every 
 thing deems io indigested, #nd that there be 
 many Thrmghps that have no dependance nor 
 connection one to another ; nor is it eafie to 
 fee whereto they tend : But let fuch confider, 
 that what Monfieur Pafcaff had undertaken, 
 were not fuch things as may be {aid to be 
 finifh'd as foon as taken in hand, neither were 
 they common ordinary things, which are as 
 good one -way as another; there was a great di- 
 ftance betwixt the Projetft and the finifhing of 
 it. It was to be a Compofition of ftveral 
 Pieces of different Natures, wherein the World 
 was to be reform'd of fmidry Errors, and alib 
 to be informal of a great many Truths. To 
 conclude, it was defigri'd therein to Treat. of 
 all things, and to {peak Reafonably, which but 
 few have yet done, .for indeed all .-things 
 
 conduce 
 
mffl spefcitationg, 271 
 
 conduce to Religion, oral! things divert from it ; 
 and as it is the greateft of all Gods defigns, or 
 rather the Center of his good Plcafurc ; and 
 that he has done all things for Jefiis Chrift^ 
 there is nothing in the World but doth reterr 
 to him ; all things living, or inanimate ; all 
 things agitated in the Thought or Actions of 
 Men, are the Confluences of Sin, or the Ef- 
 fecfts of Grace, and that wherein God's chief 
 Icope is, to enlighten our Darknefs, or to in- 
 <creafe them when we love them. So that every 
 'thing might have found room in Monfieur 
 Pafcall's Book, and how much Wifdom ibever 
 he had, he might have employ'd his whole 
 Life in the fble Collecting of ib much Matter, 
 and yet have omitted fpeaking of many things : 
 Can it then be thought ftrange, that having 
 therein fpent only the laft Four or Five Years 
 of his Life, and that with many lets and impe- 
 diments too, that after his Deceafe, there was 
 found only a little Parcel of impSSfed Mate- 
 rials. 
 
 Moreover a great many Perfbns fanfy'd to 
 themfelves before-hand what this Work (hould 
 be, and imagined he ought to have 1st about 
 Compofing it, after the fame manner as they 
 would have done themfelves ; it is molt certain 
 they are therein mightily miftaken. 
 
 Thofe that find nothing convincing without 
 Geometrical Demonftrations, exped: alfo Proofs 
 of the Exiftence of God, and of the Immortality 
 of the Soul, which may lead them from one 
 Principle to another, as their Demonftrations 
 do : Others require tholp common Reaibns that 
 prove but very little* or which only latisfie 
 thole that are already perfwaded. Others de- 
 fire 
 
& Dtfcemrfe on Mr. Pafcall's 
 
 fire Metaphyfical Reaibns, which for the mott 
 part are only refin'd Notions, that are not ca- 
 pable of making any great impreflion on the 
 Underftanding, N and whereof 'tis always tufpi- 
 cious. To conclude, there be others that look 
 for nothing but for that which is called com- 
 mon Places, and I can't tell what kind of Elo- 
 quence, and found of Words void of Truth, 
 which only^dazle the Sight and never reach 
 the Heart. 
 
 It is rnoft certain none of all thele (hall find 
 what they leek after in thele Fragments , but! 
 'tis alfb as fure, they would therein find their 
 defire, were they not deceiv'd with falfe Noti- 
 ons of what they look for : All that is con- 
 tain'd therein is full of the Works of an un- 
 parallclFd Eloquence ; and of that Eloquence 
 which proceeds from the lively Senle of things, 
 and alfb of a profound WilHom, and that ne- 
 ver fails to move and produce ibme Effe6h 
 There are feen Metaphyfical Proofs as full and 
 convincing as can be given on this Matter, and 
 alfo Demonftrations, for thole that underrtand 
 them, grounded on as undeniable Principles,! 
 as thole of Geometry can be. 
 
 But the mifchief of all is, That thele Prin- 
 ciples referr more to the Heart than to the Un- 
 derltanding ; and Men are fo little accuftom'd i 
 to ftudy their Heart, that there is nothing they I 
 know left than it. It is very feldom or never 
 that their Meditation tends thither, and al-j 
 though they do nothing all their Life, and in all) 
 things, but follow the Motions of their Heart,j 
 it is but as blind Men do, who fuffer them-j 
 ielves to be led along, without feeing who leads! 
 them, or knowing what does lie in their way. I 
 
 It 
 
99etiitati0rt& 273 
 
 It is not therefore ftrange that they ftiould be 
 infenfible of the Light God has given them, if 
 they never turn their Eyes towards it, and that 
 they reft latisft'd with things that hinder them 
 from feeing it. And jif there be any found 
 that apply thpipfelves to the ftudy of the Heart 
 of Man, can they boaft of iearching it to the 
 bottom, and penetrate the Abifs of Prejudices, 
 falfe Sentiments, and Paffions, wherein this little 
 Light is almoft extinguifh'd ,? 
 
 The Truth is, there is not fo much need of 
 proving the Exiftence of God, as there is to 
 make him be felt : This latter is the moft necef 
 fary, as alfo the moft fafe ; and to know him, 
 he muft be fought in the Sentiments, which 
 yet fubfift in us, and that we have ftill remain- 
 ing of our firft Nature ; for if God has left 
 Tokens and Marks of himlelf in all his Works* 
 as it can no way be doubted, we fliall Iboner 
 find them in our felves than in exteriour things 
 that don't fpeak to us, and of which we have 
 only a flight luperficial Knowledge, being not 
 able to know the Ground and Nature of them ; 
 And if it be inconceivable that he has not im- 
 printed in his Creatures what they owe to him 
 for the Being he has given them, it will be 
 much more probable Man ftiall find this im- 
 portant Leffon in his Heart than in inanimate 
 things, which fulfil the Will of God without 
 knowing it, and for whom their very Being, dif- 
 fers but little from nothing. 
 
 It is then fo little to be wonder'd at that God 
 may be found this way, that 'tis one of the 
 greateft Wonders in the World that we fhould 
 not find him, and it muft be only the like 
 Gonfufion Sin made in Man at his firft Creation, 
 
 t 
 
274 3 DifCDUtfe Ott Mr. PafcalPs 
 
 that can deprive one of the Senfe of this Pre- 
 ience of God, which his Immenfity makes to be 
 every where : Neverthelels let him not be de- 
 je&ed, this Being of God in his Works is Eter- 
 nal and Indelible, and the feeling of it can't 
 be refilled, unlels the Faculties of Knowing and 
 Feeling are quite loft. It's true, this Senfe is 
 but weak and feeble, but yet inafmuch as it 
 knows its own weakness, it fubfifts, and may be 
 reftor'd ; and foon or late it (hall be, if it fm- 
 cerely owns it and laments it ; and a Man (hall 
 find in his Heart thofe Foot-fteps of God, that 
 it in vain fhould feek after in the dead Works 
 of Nature, feeing it could never inform him, 
 neither what this God is, nor what 'tis he re- 
 quires of him. 
 
 This is properly what was Monfieur Pafcall s 
 Defign ; he would bring Men home to their 
 Heart, and would make them begin rightly 
 to know themielves : All other ways, though 
 good, yet bethought was not Ib fuitable and 
 fit as this to their Nature, whereas this appeared 
 to him to be agreeable to their Heart and Mind, 
 and fo much the fitter to make them capable of 
 knowing God and believing in him; that they in- 
 cline them to defire his Exiftence, and in ma- 
 king their chiefeft Happinefs confift in it, and 
 all their Comfort to depend of not doubt- 
 ing it. 
 
 It is this which is the chief fcppe of his Frag- 
 ments, and of leveral things which were laid 
 afide, as being too imperfed:, and which only 
 intimated the Method he intended to follow. 
 But befides this it is known by a Difcourie he 
 made one day .in Preience of fome Friends, 
 which contain'd as 'twere the Model of the 
 
 Work 
 
27 $ 
 
 Work which he defign'd. He fpake almoft 
 Two Hours, and though thofe who were pre- 
 lent are Perlbns who admire not all they hear, 
 as every body would own if I nam'd them, yet 
 they freely confefs they were Tranfpor- 
 ted at the weight of his Expreflions : That this 
 tranfient Eflay, as little as 'twas, gave them an 
 Idea of the greateft Defign any Man could be 
 capable of, and alfb of a Profound Wifdom 
 and Knowledge of what is moft Myfterious in 
 /he Holy Scriptures ; it diicoverd to them feve- 
 ral things, that till then had not been taken no* 
 tice of in the World ; and what they difcern'd 
 of Monfieur Pafcall's deep Knowledge in that 
 little time, made them not queftion in theleaft, 
 but that he was very fit to perform ib great 
 an undertaking, and Moreover, that if he 
 did not finifh it, it would fcarce ever be corn- 
 pleated. 
 
 Whether it be of what was Real, and on 
 their part and his, there was alib added iome- 
 thing of that Union of Mind and Spirit, which 
 animates and gives new vigour, or it was one 
 of thofe Happy Moments, wherein the molt 
 able do iurpals themlelves, and wherein there is 
 fiich deep Impreffions made, that all Monfieur 
 Pa/call then faid to them is ftill frefh in their 
 Mind, and 'tis of one of them Eight Years af- 
 ter, that we were inform'd what fhall be now 
 ^related. 
 
 Having declar'd to them what he thought 
 of the Proofs which are commonly alledged, 
 and (hew'd how much thole which are drawn 
 from the Works of God, are dilproportion'd to 
 the Natural State of the Heart of Man, and 
 how little Mens Brains are capable of Meta- 
 T * phyfical 
 
276 a DifCOUtfe Ott Mr. Pafcall's 
 
 phyfical Dilputes; he fhew'd plainly, that it 
 was only Moral and Hiftorical Proofs, and 
 certain natural Notions, and things of Expe- 
 rience, that are moft fuitable to the Under- 
 ftanding of Man ; and he (hewed that it was 
 only upon Proofs of this Nature, that thole 
 things are grounded which are moft certainly 
 believed and received in the World : And in 
 effect, that there is a City called Rome ; That 
 there has been a Mahomet ; That 'tis true Lon- 
 don was burnt, are things would be hard to 
 Dernonftrate, nevertheleis it were a madnels to' 
 doubt of, or to fear hazarding ones Life upon 
 the Truth of them, were there any thing to 
 be got by it. The way whereby we attain 
 thefe forts of affurances, are no lels certain, 
 than if we were Geometricians, and fhould 
 no lels incourage us to A6t, and 'tis only 
 hereupon that we ground almoft all we 
 do. 
 
 Monfieur Pafcall undertook to {hew, that the 
 Chriftian Religion was as evidently true as 
 any thing that is undoubtedly believ'd amongft 
 Men. According to his defign of directing 
 them to know themfelves, he began by a De- 
 fcription of Man, which though 'twas but ve- 
 ry compendious, yet it contain'd all that ever 
 was beft faid on that Subject, befides what he 
 added of his own, which was much more than 
 is ufually mention'd. Never did thofe who 
 moft of all debaled Man, Ib fully dilplay his 
 Infirmity and Ignorance : And never was his 
 Grandeur and Privileges more fully reprefen- 
 ted, by thole who have moft ftriven to exalt 
 him. 
 
 What 
 
277 
 
 What is leen in thefe Fragments touching 
 Illufion of the Imagination, Pride, Envy, 
 Vanity, Self-love, the Error of Pagans, the 
 Blindnefsof Atheifts, &c. and alfb what is there- 
 in feen of the Inclination of Man, of leeking 
 the chief Good, the Senfe of Milery, the Love 
 of Truth ; all this (hews plainly to what pitch 
 he had ftudy'd and known the Nature of Man, 
 and would have known and ftudy'd it much 
 better, had God given him time to have perfected 
 his intended Work. 
 
 9 Let every one Examin themlelves ferioufly 
 on what they (hall find in this Colledion, and 
 and let them put themieves in a State of one 
 Monfieur Pafcall liippofes to have fbme Senfe, 
 and that he fliould fanfy to convince and over- 
 come, thereby to reduce by little and little to 
 the knowledge of the Truth. Doubtlefs one 
 (hall find that 'tis impoflible, but in the End, 
 he will be amazed at what he (hall difcover 
 in himfelf ; and will look on himfelf as a Mon- 
 ftrous Compofition of ftrange Contradictions. 
 That this Love of Truth which cannot be de- 
 fac'd out of his Mind, together withlb great an 
 incapacity of knowing it, cannot but furprize 
 him. That this Pride born with him, and 
 which is cheriflit in the height of his Mifery, 
 muft needs aftonifli him : That this (low Voice 
 in the midft of all Enjoyments, which tells him 
 fbmething is ttill wanting, though he can't tell 
 well what 'tis, does dejed him. And to con- 
 clude, that thole involuntary Motions of the 
 Heart, which he diflikes, and which he can 
 Icarce refift when he is at the beft, and thofe 
 that give him lome dilquiet if he do but look 
 into himfelf, how Prophane foever he be, muft 
 T 2 needs 
 
278 a DtfcOUtfe Ott Mr. Pafcall's 
 
 needs abate ones height, and make him quefti- 
 on, if a Nature fb full of Contrarieties, double 
 and (ingle all at once, ^as he finds his, can 
 poflible be a Produdion of hazard, or come 
 iiich out of the Hands of its Creator. 
 
 Although a Man in this State be very far 
 from knowing God, however 'tis certain, 
 that nothing is fitter to perfwade him that 
 there may be Ibmething elie befides what he 
 knows, and this unknown thing may be of 
 conlequence to be fought for, if there be no 
 Created thing that is able to {hew it him: Andone* 
 cannot deny but thole who are let in this Dilpo- 
 ficion, were otherwile capable of being touch'd 
 with other Proofs of God, and that they re- 
 ceived with the more Joy the latisfadion of 
 their Doubts, that they rtiould be taught at the 
 lame time the Remedy of this Gulf of Mileries 
 wherein Man is incompafled, and wherein it 
 cannot be imagined how thofe who are without 
 hope of Delivery can find any Reft. 
 
 It is againft this furprizing Reft Monfieur 
 Pafcall moft of all invey'd, and one Hull find 
 him mov'd againft it in all his Writings, with 
 ib much Force and Eloquence, that 'tis hard 
 to liften to what he lays, without being con- 
 cern'd ; and thole Perlbns who have let up their 
 Refolimon, and that lay they know what they 
 have to do ; yet if they ferioufly confider'd ir, 
 could fcarce avoid being (haken; and he did 
 not think they could have the leaft fpark of 
 good Senfe that did not yield to it. And having 
 iupposM that a realonable Man could not reit 
 therein, no more than in the Ignorance of his 
 true Srare paft and to come, he caus'd to be 
 fought ouc all things that could give him any 
 
179 
 
 Light ; and firft examined what thole had faid 
 Who are called Philofbphers. 
 
 But he had not much trouble to (hew, that 
 'twas no hard matter to be iatisfi'd, that all 
 they had done was nothing elle but to con- 
 tradict one another. That they had found 
 out fb many /bits of true Happineffes, that 'twas 
 impoffible any one of them (hould have found 
 the true one; becaufeinall likelihood it muft 
 be of that Nature that one could not be mi- 
 ftaken in it, ^nd falle Happinels cannot be 
 like it If it chanc'd that any amongft them 
 attained to know Man was born Miferable, 
 none of them ever thought of giving the Rea- 
 fbn of it, nor fo much as to enquire after it, 
 although there's nothing in the World more 
 worthy to be fought after. Some of them 
 Figur'd Man great, notwithftanding what he 
 finds in himielf of low and mean. Others a- 
 gain reprelented him Vile, notwithftanding the 
 inftinft which lifts him up : Some of them 
 taught^ Man was Dilpofer of his own Happi- 
 nefs ; others that he was Milerable without Re- 
 covery : Some that he was capable of all 
 things ; others that he was of nothing. To con- 
 clude, there was no Sed: that Ipake Ib well 
 of him, but that every body found in himielf 
 the quite contrary. Man not able to fatisfie 
 himfelf herein, nor yet to give over fo necelfa* 
 ry an Inquiry, and thinking 'twas not Men 
 like himfelf and Ignorant as he is, from whom 
 he could expert to find information. Monfieur Pafi 
 call made him call to mind chat it may be he, and 
 luch as him, had a Maker that was able to 
 Communicate himielf to them, and give them 
 tome Marks of their Original, and of his De- 
 T 4 fign 
 
3 DtfCOUtfC Ott Mr. PafcalPs 
 
 fign in giving them their Being : And thereup- 
 on taking a view of the whole World, and 
 all Ages, he difcover'd a great many Religi- 
 ons, but not one of them was able to affed: 
 hint Being indued with Senfe, he compre- 
 hends fbmething of that which may confift with 
 a Sovereign Good, if there be one, and of 
 what he has reveal'd to Man, in cafe he re- 
 veaPd himfelf to them at all, as he muft needs 
 have done if there be any fuch thing as true 
 Religion. 
 
 But inftead thereof, what finds he in his In- 
 quiry. Religions that take rife with certain 
 People, and expire with them : Religions where- 
 in federal Gods are ador'd, and Gods more 
 ridiculous than Men : Religions that have no- 
 thing Divine nor Spiritual in them ; which to- 
 lerate Vice, which fbmetimes are fetled by 
 force, fometimes by falfhood : Religions with- 
 out Authority, without Proofs or any thing Su- 
 pernatural, having nothing but a grofs Carnal 
 Worfhip, all confiding in outward Shew, fa- 
 vouring of Man, and wholly difpleafing to 
 Almighty God ; the which leaving Man in a 
 like Ignorance of the Nature of God and of 
 himfelij doth ferve only more and more to 
 fhew whereunto the Folly of Man doth ex- 
 tend. To conclude, rather than to make any 
 choice, or to fix his Reft on any of thofe lie fee, 
 he would rather choofe to be his own Execu- 
 tioner, and at once to rid himfelf out of fb 
 Miferable a Condition, when being jutt ready 
 to fall into Difpair, he difcover'd a certain Peo- 
 ple, which of a fudden drew his Attention by a 
 great many fingular and wonderful Circum- 
 ftanc^s. 
 
 It 
 
C&ouBijtg anfc ^etJitatton& 281 
 
 It is the Jewifli Nation of which Monfieur 
 fafcatt obferves fo many things throughout his 
 Thoughts, and whole Book, That if one has the 
 lead meafure of Curiofity, orio cannot chule but 
 inquire and fearch into it. They are a People 
 that iffu'd all from one Man, they had ever a 
 great care of not making Alliance with other 
 Nations, fb that by preferring their Genealogy, 
 they could give to the World a Hiftory wor- 
 thy of Credit, rather than any other Nation 
 whatsoever ; it being in effed nothing elfe but 
 ,the Hiftory of one Ible Family, and therefore 
 cannot be lubje<St to any great Confufion ; how- 
 Ibever 'twas a Family fo numerous, that had 
 there been any deceit ufed, 'twas impoflible, 
 the Nature of Man is fuch, but that Ibme one 
 or other would have difcover'd and made it 
 known. Moreover this Hiftory being the oldeft 
 of any, it cannot have borrow'd any thing of 
 others, and for that very Realbn it deferves a 
 peculiar efteem and veneration. 
 
 For whatfbever is faid of the Hiftory of 
 China, Japan, &c. with half an Eye, one may 
 perceive they are but ridiculous Fables, and this 
 is True. The more one examins thole, the 
 more their Falfliood is difcover'd ; whereas the 
 more this is fearch'd into, it confirms it felf 
 and becomes undeniable. And to conclude, 
 when there is occafion to hear mention made 
 of Men fallen from the Sun, or fprung up out of 
 Mountains ; and of Men Created by an Om- 
 nipotent God, one mult have very little Judg- 
 ment of things, to be one Moment in fufpence, 
 which is the moft likely to be True. 
 
 This Man overjoy'd of this Difcovery, re- 
 IblvM to relie on it as his chiefeft Stay, and pre-* 
 
 fently 
 
282 a DifCOtttfe Ott Mr. Pafcalls 
 
 fently found that this Ib great a People Go" 
 vern'd themfeives by one only Book, which 
 contains both its Hiftory, its Laws, and Religi- 
 on; and all this fb conipad and infeparable, 
 that he the more admir'd it, and was fully per- 
 fvvaded that if any part of it be true, all the 
 reft muft needs be fb too. 
 
 Butwhat'sremarkable, is, he no {boner opened 
 this Book, but with the Hiftory of this People, 
 he there alfb finds that of the Creation of the 
 World, that Heaven and Earth are the Works 
 of Gods hands, that Man was Created, and 
 that his Maker made himielf known to him ; 
 that he put all other Creatures under his Sub- 
 jedion, that he made him after his own Image, 
 and by confequence endowed him with Know- 
 ledge and Light,and capable of Truth andHappi- 
 nels, free in his Knowledge and in his A&ions, 
 and in a perfeft Conformity of his Defires to 
 Jufticc and right Reafbn. For to conclude, it 
 is what fignifies the refemblance to God, 
 which Man cannot approach to in' the Body, 
 and is the Breath of Life wherewith God en- 
 liven'd him, which is nothing elfe but a Beam 
 of that moil pure and intelligible IJfe, whsre 
 of his EflTence is compos'd. 
 
 To fay truth, here are many Doubts re- 
 mov'd, and that very eafily. The Eternity of 
 the World which is fo difficult to conceive, 
 and the accidental meeting of a few Atoms* 
 are things doubtlels not very eafie to be ima- 
 giiVd, when there is need to explain the admi- 
 rable Order of the Univerfe, the production of 
 Beaftsand Plants,the curious Fabrick of Mans Bo- 
 dy,and more elpecially what is meant by Thought 
 and Soul ; 'tis hard to be believed this Eternity, 
 
 and 
 
$^eUttatfott& 285 
 
 and thefe Atoms do appear to hang fo well to- 
 gether, and that the Underftanding is not very 
 forward to fiibmit to the Belief of it. 
 
 How happy would this Mm think himlelf if 
 he could find the Truth of thefe things, he 
 would be willing to part with any thing on Con- 
 dition this beginning of dilcovering Truth might 
 ftcceed. But as he would not fix on a reft 
 wherein there may be any doubt, and that he 
 fears as much to be deceived, as to reft in the 
 . incertainty he is in, he refolves to fearch fully 
 ~ into the thing, and to examin it with the greateit 
 exadnels may be. 
 
 In the firft place, he obferves as a Circum- 
 ftance that can't iufficiently be admir'd, that 
 the Pen-Man of the Holy Bible did comprize 
 many and great things in one Chapter, and 
 that but a very fhort one; and whereas 'tis the 
 Nature of moft Men to make the fmalleft 
 things look Big, and that any one elie would 
 have thought it unbecoming to Treat of fo 
 weighty a Subject fo unconcernedly, he is a- 
 maz'd to lee this Man {peak ib plainly of it, 
 and being to be lookt upon as a Perlbn chofert 
 to reveal it to Men, that he Ib little indeavour'd 
 to put a value on himfelf, by flattering his Rea- 
 ders, or in fetting a Glofs on what he laid, 
 or taking any heed of proving it. So ftrange, 
 or rather Ib fingular a way of proceeding, 
 doubtlefs deferves extraordinary Reljped:, and 
 'tis very likely that whoever could Treat of 
 things of this Nature in this manner, knew ve- 
 ry well that their value confided in their own 
 Truth,, without having need of other Ornaments, 
 and that he was alfb verily per (waded, that they 
 were cither well known,, or very eaiie to be belie- 
 vec! f Nevertheless 
 
28 4 a DifCOUtfe On Mr. Pafcall's 
 
 Neverthelefs of a fudden there appears a dif- 
 ficulty that can fcarce be furmounted, and at 
 the fame time one fees, That if it be a God that 
 Created the World, and that he himfelf gave a 
 Teftimony of the goodnefs of his Works, Man 
 rnuft needs be made in the State before recited, 
 yet one finds himfelf fb quite another thing, 
 that one knows not fcarce what to think. Ve- 
 ry far from taking ones felf for the Image of 
 God, we don't find the leaft refemblance of 
 God in us, and the more we know our ielves, 
 the lefs (hall we find our felves inclined to obey ' 
 God, whom we ought in all things to re- 
 femble. 
 
 It is certain we fhould be but little enlightn'd 
 fhould we ftop our Inquiry here ; it would 
 argue great negligence and guilt not to make 
 farther Progrels in fo weighty an Inquiry. For 
 this very firft view, that 'tis God made us, is 
 attended with fo many Circumftances, that 
 nothing but fear of finding more than we leek 
 for, can hinder Men from inquiring more di- 
 ftindly into it. This very Man that Monfieur 
 Pa/iaS thought uncapable of this great fear of 
 knowing his Duty, and that too well knew his 
 inability of himfelf to determine a thing of fo 
 great Importance, ftopt not there, and ftay'd 
 not long before he was better inform'd. 
 
 For he perceiv'd foon after, that the fame Man 
 we defcrib'd to be fo inlightned, and fo much 
 Matter of himfelf, had no fooner known his 
 Maker, but he offended him : The firlt ufe he 
 made of fo precious a Gift as Liberty, was to 
 Tranfgrefs the very firft Commandment he 
 had received ; and all of a fudden, forgetting 
 what might juftly be thought a Creature owed 
 
 to 
 
C&oufiftts mtU ^etittattott^ 285 
 
 to Almighty God, who was but newly taken 
 from the Duft of the Earth to enjoy the whole 
 World, and to know and ferve his Crea- 
 tor, he atpir'd to quit his dependance, and by 
 his own Skill to acquire the knowledge God 
 was pleas'd to hide from him ; and in a Word, 
 afpir'd to become his equal. 
 
 It's not needful to uie many Words to Chew, 
 nor much Wifdom to comprehend, that this 
 was the moft horrible Crime that could be in 
 all its Circumftances, and it was PuniiFd as it 
 'deferv'd : For befides the Death wherewith Adam 
 was threatned ; he alfo fell into a deplorable State 
 which could not be better (hewn than by that bit- 
 ter Irony, that he had the Grief to hear from the 
 Mouth of God : For inftead of continuing an 
 Image of the Holinels and Jultice of his Crea- 
 tor, as he might have done, and of becomming 
 like him, as he thought to have done, in that 
 fame Moment he loft all thofe Advantages that 
 he had not rightly improv'd : His Underftand- 
 ing became obnubilated, God hid himlelf from 
 him in impenetrable Darknels, he became a 
 Child of Wrath and a Slave of Sin ; of all the 
 Light and Knowledge he had, he only retained a 
 faint defire of Knowledge, which was of no o- 
 ther uie to him, but to increafe his Torment ; 
 he had no other benefit and ufe of his Liberty 
 but to commit Sin, and found hirnfelf wholly 
 uncapable of doing good : At laft he became 
 that incomprehenfible Monfter call'd Man ; and 
 moreover imparting more and more his Cor- 
 ruption to all that proceeded from him, he re- 
 plenifli'd the whole World with poor, blind, 
 guilty Creatures, likehimfelf. 
 
 It 
 
286 3 DifCOtltfe Ott Mr. PafcaU's 
 
 It is what is to he found at large in the fol- 
 lowing part of this Book ; for Monfieur Pafcall 
 fiippofing that one could not chufe but be al- 
 lur'd by fo great a view, and reprefenting it 
 with much earneftneis, and alib all that's con- 
 tain'd in the Old Teftament, it may be oblerv'd, 
 that what's therein Treated, is the Corruption 
 of Man, of Mens giving themfelves up to their 
 Vile Attentions, and their Inclination to Evil 
 from their very Infancy ; and inlarging upon 
 the things which render this Book remarkable 
 and worthy of Reipeft, he fhew'd that 'twas the 
 only Book in the World, wherein the Nature 
 of Man was truly defcrib'd in its Greatnefs, 
 and in its Mifery ; and difcover'd to him the 
 State of his Heart in a great many places. 
 Whatever he had dilcover'd in ftudying himfelf, 
 he therein found it very clearly. The Reading 
 hereof having created as 'twere a new Light 
 in the Darknefs of his Soul, he not only dif- 
 ccrn'd more plainly what he already had feen, 
 but he alfb found a great many things that he 
 had not thought of, and that were never be- 
 fore taken notice of by thole that had made the 
 greateft inquiry after them. 
 
 Then he not only admires this Book fhould 
 make Man know himfelf, better than he doth 
 himfelf, but alfo, that 'tis that alone in all the 
 World that has to purpofe Treated of the So- 
 veraign Being, and that it makes him conceive 
 it to be as far above what he thought him to 
 be, as all that ever he fee till then, is really in- 
 fcriour to him ; and indeed if there were no- 
 thing elfe, but that 'tis the only thing obliges 
 Men to know there's but one only God, and has 
 taught to love him, and to do all for his Glory ; 
 
 k 
 

 an& ^dftatiotwu 287 
 
 k is the only Book delerves to be heeded and 
 rely'd upon : For having nothing but what we 
 receive from God, neither Motion, Life, nor Be- 
 ing, we ought to do nothing but what Ihould tend 
 to him ; and all our Actions are Good or Evil, 
 but as they lead unto or depart from this End. 
 I fpeak not of thole that are only of the Body* 
 and wherein our Will is not concerned, thole 
 cannot properly be laid to be ours, and are on- 
 ly a part of the Motions of this great Body of 
 the Univerle, which Glorifie God in their own 
 'Way. But as for thole we do, becaufe we will 
 do them, there are not any that we muft not 
 give an account of, and therefore fhould mark, 
 that we ought to Will only what he Wills : 
 That all Created Beings, thole that think, and 
 thole that think not, fhould be in a continual 
 Submiffion to the Will of their Maker, who 
 <:ould have no other defign in Creating 
 them. 
 
 But as 'twould not be to much purpole to 
 fulfil this Will, if one did it not out of pure Love, 
 and that 'twere done but as Beafts do it ; God 
 . has been pleas'd to put into Man a Superiour 
 Power, capable to Eled and Love, and that 
 tending always to the part it loves beft, it 
 might draw after it all the reft, and may 
 make to him a voluntary Sacrifice of the whole 
 Man. 
 
 This in few Words is the Idea of a good 
 Religion, or there is no fuch thing, or it ought 
 herein to confift ; for Admiration, Fear, and 
 Adoration it lelf, feparate from Love, are no 
 better than dull and dead things, wherein the 
 Heart is no way concern'd, and cannot produce 
 fuch a dependence as that ought to be, which 
 
 the 
 
288 & DifCOUtfc OH Mr. Pafcall's 
 
 the Creature has upon its Creator. Neverthelefs 
 what other Religion befides the Chriftian ever 
 placed in this Love the very Effence of its 
 Worfhip : This very defeat me thinks (hould 
 make them all be lookt upon to be falfe ; I fee 
 nothing fhould hinder the Inventors of them, 
 to perceive that a Supernatural blindnefs that 
 proceeds even from God, kept fecret from us, 
 that very Caufe by which thofe falfe Religions 
 are Ib clearly difcern'd. 
 
 Neither would it be any great matter that 
 this Book did clearly (hew Man to himfelf, 
 if it did not alib fully inftrud: him in the Or- 
 der of the World, and if it did not clearly 
 unfold thole difficult Queftions which have ib 
 much puzzPd the greateft Wits of the World. 
 Wherefore, for Inftance, is there ieen fuch a 
 ftrange difference betwixt Men, who are all 
 of one and the fame Nature ? how corrtes it to 
 pafs that the Soul or Thought, which is the 
 moft Innocent of all things, fhould be fo va- 
 riable ? If they receive it from a Superior Be- 
 ing, Wherefore do they teach that fbme have 
 it Great, and others Mean ; that fbme have ic 
 full of Light, others full of Darknefs : Some 
 have it Sincere and True, and that in others 
 'tis inclin'd to Vice and Injuftice ; and that 
 with fb great difference and mixture of thefe 
 
 Qualities one with the other, and alfb of thofe 
 which are oppofite to them, thit there are not 
 two Men in the World that referable one an- 
 
 othcr> nor any one Man that differs not from 
 himfelf every Moment ? If the Soul be tranf 
 raitted from Parents to their Children , as moft 
 Philofbphers taught, from whence could this di- 
 verfity proceed? How comes it to pafs that a 
 
 Wife 
 
289 
 
 Wife Father gets a Foolifti Son? How can a 
 Wicked Child proceed from a Vertuous Father ? 
 How can the Children of the lame Father be 
 born with fuch different Inclinations ? Don't all 
 thefe Difficulties leafe, by the Corruption of the 
 Nature of Man, whom this Book teaches, to be 
 fallen from his firft State ? And are they not 
 neceflary Confequences of the fubje<5tion of the 
 Soul to the Body ? which cannot be lookt upon 
 but as a Punilhment, and that makes it depend 
 on the Place of ones Birth^ of Complexion, 
 ducation, Cuftom, and leveral, other things of 
 this kind, which have little relation to it. 
 
 Whence proceeds allb the Confufion which is 
 feen in the World, which made forne Philolb- 
 phers doubt of a Providence, and which plain- 
 ly (hews there is one, to thole who look on it 
 with other Eyes than thole of Faith, as being a 
 greater Chaos than that the Pagans faniy'd their 
 Gods had drawn it from : Wherefore is it the 
 Wicked do almoll always Fl'ourifti ? And where- 
 fore is it that the Righteous are always Mife- 
 rable and Opprels'd ? Wherefore is there fuch a 
 mixture of Rich and Poor, of Sick and Healthy, 
 of Oppreffed and Tyrants ? What did thole do 
 to be born Happy, and to have all things to 
 their Mind ? And how is it thefe have delervM 
 to come into the World only to Suffer ? Where- 
 fore is it God has permitted there ihould be la 
 many Errors, Ib many Opinions, Manners, 
 Cuftoms, and different Religions ? All this is 
 (hewn by a very few Principles that are found 
 in this Book, and by thefe amongft others, 
 that this is not the place God is pleas'd to have 
 the difference made betwixt the Bad and the 
 Good, which would be too vifibk if the one 
 V were 
 
& DifCOUttc fltt Afr, PafcalPs 
 
 were always Happy, and the others always Af- 
 fikfted, neither is this the place of Recommence, 
 that Day is to come ; in the mean while God will 
 have things lie lecret. If he fuffers Men to go 
 on in their Courles ; if he lets them run after the 
 Befireof their Heart, and that he will difcover 
 himfelf but to a little number of Peribns, 'tis his 
 own good Plealiire ; for 'tis fuch he will make 
 worthy and capable of true Vertue. 
 
 Is it not herein alib this Book is amiable 
 and worthy of the higheft efteem ? It is not 
 wily the fole Book that has -fully reveal'd the- 
 Miiery of Man, but 'tis alfo the only one that 
 has difcover'd to them the Notion of true Hap- 
 pmefs, and promised apparent Remedies of their 
 Miferjes. If it humbles us in (hewing our 
 Condition, yet more wretched than it feems to 
 us ; it allb Comforts us in teaching that 'tis not 
 quite paft hope. It may probably give us Ibma 
 hope, but the thing is well worth experiment- 
 ing, and the good it promiies does at leaft 
 quicken our hope, in that it don't appear whol- 
 ly unlikely ; whereas one need only call a 
 tranfient glance on all that hitherto has been 
 calPd true Happinefs, to lee the Vanity^ and 
 Falfenefe of it ; who alfo can but admire that 
 thole who wrote this Book have takea luch 
 different ways> and that they have taken a 
 Coarle Ib far from others in the Remedies they 
 prefcribe to Men. This is a fign they plainly 
 fee the Weaknefc and Vanity of ail thofe which 
 Philofophers, with fo much Confidence and 
 little Succels, have given us; and by confequence 
 that the Writers of the Holy Scriptures urider- 
 ftood better to give true Comfort^ than all ocher 
 
 But 
 
291 
 
 But what is moll confiderable, is, they teach 
 thole Remedies are not in our power : AJ1 the 
 reft taught, Ibme that there was , none at ail ; 
 others that they were in our own Power, and 
 thereby have deceiv'd all thole that trufted there- 
 in ; whereas theleAvitha fincerity that no Deceiver 
 ever durft pretend to, allure us, that we can 
 do nothing of what we are commanded ; that 
 -we are born unclean, and .unable to refift 
 Corruption, and whitft we a<ft only by our 
 own Strength, we (hall undoubtedly ftoop to 
 'the fame Paffions they command us to liir- 
 mount. But at the fame time they tell us thac 
 we muft implore this ftrength of God which 
 we ftand in need of, that he will not refuie it 
 to us, and that he will alfb fend a Redeemer 
 unto Man^ who iatisfying 'Gods Juilice for 
 them, will repair this Weafcnds, and will -in- 
 able diem to do -all things he requires of 
 them. 
 
 How excellent a Defign is hear, and how 
 agreeable to Truth and Realon it lelf, as far as 
 Reafon can (hare in it ! 'Let us confider and 
 view it all at once in its full extent, the bet- 
 ter to comprehend its Greatnels and Majefty. 
 All things are -Crea^d by God, to whom no- 
 tiling is impoffible, Man caine-out-of his hands 
 in a State worthy the Wilclom of his Maker. 
 He Rebels againft him, and forfeits all the Pri^ 
 vileges of his Creation : Sin and Puniftiment is 
 tranfmitted to all Men, and thereby they are 
 born Perverle and Corrupt, as is too evidently 
 leen; they retain ibme glimmering of their iirit 
 Greatnefs, aiKl they are told they may be re- 
 ftor'd to it. They find no ability in themfelvcs 
 10 do ^ -and they are 'taught that they haw 
 V % none, 
 
292 a SDifCOUtfe Ott Mr. Pafcall's 
 
 none, but that they ought to feek it of God ; 
 they find themfelves at fo great a diftance 
 from God, that they can lee no manner of 
 way how they can draw near to him, and they 
 are promised a Mediator that will effed this 
 great Reconciliation. 
 
 What can a Man of Reafbn and good Senfe 
 do herein, but acknowledge that never any 
 thing was better conceived; and thofe that fpake 
 fo, how little Proof foever they have, they de- 
 lerve to be believ'd ? There are feveral, to 
 whom the very mentioning of it, will fiiffici-' 
 encly convince ; for indeed this matter does not 
 appear eafie to be invented, whoever will but 
 narrowly examine it : One only needs fee what 
 the ableft Men have faid on this Subjed, either 
 of themfelves, or after feeing the Books of 
 Mofes ; to judge that this is not of the Stamp 
 and Invention of Men. In truth this is not 
 their Voice, and 'tis ft range they don't lee it, 
 and that they don't ufe herein the fame exa&- 
 nefs of judging, as they are wont to do in all 
 other things ; for there's no body but agrees, 
 that as for things which fall within our Sphere, 
 .we have in us a Sentiment that makes us judge 
 at firft fight, if what prefents it felf to us be 
 the Work of Nature or of Men ; whether we 
 receive it by Nature or by Cultom. no matter, 
 it never deceives us ; for Inftance, If in a 
 Mountain in ibme remote Ifland, we ihould find, 
 Steps regularly cut in a Rock, or Ibme ftrange 
 Characters ingraven, we (hould not fear to fay 
 there had been Men there before us, and that 
 thofe things could not be done by Nature. 
 Neverthelefs, have we examin'd the two infinite 
 differences there is betwixt Nature and Ait, that 
 
 they 
 
2 9 ^ 
 
 they have nothing in common; and if we judge 
 ib wel without Art, why don't we extend far- 
 ther the Principle that leads us thereunto, and 
 dilcern by what we feel in us, and by the ex- 
 perience we have, that thefe great Ideas are of a 
 very different kind from what the Spirit of Man 
 is able to produce. 
 
 But becaufe Men are of that Nature, that 
 when they are but a little accuftom'd to things, 
 they can icarce tell whether they were able to 
 imagin them or not, yet 'tis not therefore ex- 
 pe<5ted they (hall prelently fiibmit , they (hall - 
 be fufferr'd to count for nothing ; that 'tis not; 
 Natural, that with a defign to impofe on Men, 
 all things moft contrary to Reafbn and Na* 
 ture fliould be imploy'd. Let them believe, if 
 they can, that 'twas not impoflible Mofes and 
 thofe that follow'd him, that Men Ib Wile, and 
 withal fb Learned, fliould of their own Head 
 go about to invent a thing fb incomprehcnfi- 
 ble, as Original Sin, and which appears ib con- 
 trary to the Juftice of God, whereof they re- 
 late Ib many Wonders ; and befides, that they 
 fliould prelume to Attribute to God an Expedi- 
 ent Ib itrange for the Purifying of Men, as 
 that of lending his only Son into the World, 
 that he fliould die the Death. At lealt let 
 them do themlelves right, and for the little cer- 
 tainty they have in themlelves of judging chq 
 leaft things, they fliould judge themlelves unca- 
 pable by their own Strength, to determine whe- 
 ther Tranfmiffion of Sin, wherein all doth con- 
 fift, be unjuft or impoffible. And to conclude, 
 That they efteem, and fliould judge themlelves 
 Happy that in a thing which fo nearly con- 
 them, inftead of lying at the Mercy of 
 
 tr "" J * ' 
 
 V 3 their 
 
?94 3 DifcOtttCe 0tt Afr. Pafcall's 
 
 their poor Reafon, which fb eafily is imposed 
 upon, they need only Examin Matters of Faith 
 and Hiftory, for convincing Proofs, that is 
 to fay, things for which they have good 
 Ground. 
 
 For once granting, as 'tis plainly evident, 
 that there is a God, there needs not many 
 Words be ufed, to affirm, that he cannon do 
 any Injuftice, bccaufe his Will is the fole Rule 
 ot Good and Evil : The Qaeition is, not to 
 Examin what the thing is in him, but only if 
 thole who itrfure us on Gods behalf, that it is, 
 have (iifficient Reafon to be believ'd. And it 
 would be in vain to anfwer, that one has Proof, 
 thole things are unjutt and impoffible, to fhew 
 they cannot be, as 'tis faid there is, that they 
 are real, to (hew they are neither unjuft nor 
 impoftible. It cannot be there fhoukl be Rea- 
 Ibn on both fides, and it muft needs be that 
 either the one or the other muft be deceived ; 
 and what indeed deceives them is, That the 
 Notions we have of what is Juft and Unjuft, 
 are ft.angely Limited, feeing there is no far- 
 ther D'iipute amotrgft us, but of Juftice betwixt 
 Man and Man, that is to fay, amongft Bre- 
 thren, where all Duties are equal and reciprocal ; 
 and that here is meant a Juftice of the Crea- 
 tor towards the Creature, where the Rules 
 and Rights are infinitely drfproportiorfd. But 
 when all is done, as they dare not boaft fully 
 16 know how far the Power of God does ex- 
 tend, and what his Juftice is ; their Proofs, in- 
 ftcad of being Demonftrative, they are only at 
 heft nothing but Rcafbning, of a Metaphyfi- 
 c.;l Nature, Grounded on Principles invented by 
 Men, and therefore uncertain ; whereas what is 
 
 pfferr'4 
 
^eWtatum& 29 5 
 
 offerr'd them for Proof, being of the Nature of 
 things which are capable of certainty and in- 
 ure Evidence, Reafon and good Senic obliges 
 them to begin by thefe : And to conclude, if they 
 find themielves convinc'd, that they deceiv'd 
 themielves though they could not perceive 
 wherein. 
 
 Now it can't be doubted but the greateft 
 Authority to prevail on Men to believe, is that 
 of Miracles and Prophecies ; there's none ib 
 lenfeleis to think one can Naturally divide the 
 ' Sea, and walk through it, nor foretel a thing 
 Two thoufend years before it come to pafs: 
 And if any fhould pretend there were ibme 
 Miracles and forne Prophecies amongft the 
 Heathens, this indeed were enough to prove 
 that there is ibmething befides or more than 
 Man ; and 'twould be no hard thing to 4hew 
 that there is nothing in thefe Miracles and -Pro- 
 phecies (if there were any luch) but what makes 
 for the Credit of iChriftian Religion. It muft then 
 be abiblutely deny'd there were never any, 
 which is nothing itrange to affirm ; becaule in 
 all the Hiftories of the World, there are none 
 fo well confirmed as thofe of our Religion, and 
 wherein fb many things agree to Eltablifli the 
 truth of them. 
 
 It is what Moniieur Tafcall would have plain- , 
 ly marwfefied, whether he had .confider'd it in 
 the Matter of Fat, or in the Matter wholly 
 and at large in it felf ; and every body may judge 
 fo by a ihort Paragraph left on purpoleinhis 
 Fragments, and is but a kind of Table of Chap- 
 ters he. intended to Treat of, of every .one f 
 which he fpake fornething by the bye, in the 
 Pifcourfe I have now made. 
 
 V 4 In 
 
3 DtfcOtitfe Dtt Mr. PafcalPs 
 
 In the firft place, as for Mofes in particular, 
 it cannot be doubted but he was as Learned 
 as any Man could be, fb that had he been an 
 Impoftor he would have taken quite other mea- 
 fures than thole he pra&is'd ; for confidering the 
 things purely human, 'twas impoffible he could 
 have liicceeded. If, for Inftance, what he laid 
 of Adam was falle, there had been nothing in 
 the World eafier than to have convinced him. 
 For he places fo few Generations from the 
 Creation of the World to the Deluge, and 
 from thence to the Deliverance out of *sgyft ; 
 that the Hiftory of our Modern Kings is not 
 freflier in our Minds, than that was to the Ifra- 
 Jites : And as there were Ibme living in his 
 time that might have leen Jofepb, whole Father 
 law Shem, and that Shew might have liv'd One 
 hunder'd Years with Methufalem, who probably 
 faw Adam, he mult needs have loft his Senles, 
 to dare relate any thing to this People, Ib vigi- 
 lant in things of this kind, and fo careful in 
 prelerving important Hiftories of the Events 
 hapned to their Anceftors : Can it be imagined 
 they would have been fo eafie of Belief, to 
 think their Fathers livM Seven or Eight hunder'd 
 years, if they had effe&ually UvM but One 
 hunder'd and twenty Years ; and to have 
 receiv'd on their Report, the belief of fuch 
 Extraordinary things, as the Creation of the 
 World, the Flood, &c, whereof there was no 
 Footfteps to be leen amongft them ; and where- 
 of neverthelels, by his Reckoning, the remem- 
 brance thereof fhould ftill be fre(h in their Mem- 
 mory : He muft needs be very weak to have 
 gone fo ill a way to work, in the Vaft fcope he 
 have taken of Forgeing and Lying, in 
 
 thinking 
 
297 
 
 thinking to have got any advantage by the 
 number of Years, and not perceive what he loft 
 in fetting ib few Generations, feeing it needed 
 only a moderate Underftanding, to judge if it 
 were any hard Matter to peiiwade a People 
 that knew ever ib little of the Hiftory of their 
 Fathers, that the Fifth or Sixth -aicendant was 
 Created with the World, and but Two thou- 
 land years before. This would be to tell them 
 two Ridiculous Lyes for one, and the readier 
 
 ' way doubtleis had been to proportion the Gene? 
 
 f rations to the number of Years, the better to 
 hive conceal'd ones ielf in Obicurity. 
 
 Befides, did not Mofes. know with whom he 
 had to do, he who underftood Men Ib well, 
 and the Jews in particular. That Nation, Ib 
 Jnconftant, ib Perveiie and hard to be Govern'd. 
 It is likely that amongft 600000 Men, whom 
 he chargeth with ib many Crimes and Ingrati- 
 tudes, whom he iway'd with ib much abibiute- 
 nefs and ieverity, that he flew Twenty thouiand 
 of them at once, that there ihould not one be 
 found amongft ib many, that ihould have 
 cry'd out againft his Impoftures and falie Mira- 
 cles ? For what Man was there that ever boafted 
 pf doing fo many and ib great Wonders as he 
 did ? He not only call'd thoie to Witneis he 
 did his Miracles for, but alib a whole Kingdom 
 againft whom he did them ; and inftead of a 
 few private and obfcure Miracles that are attri- 
 buted toothers, here are ieen Miraclespublickly 
 wrought one .after another, and iuch as deftroy 
 and reftorc a whole Kingdom as 'twere in an 
 
 -inttant. Certainly it cannot be thought that 
 any Man could have the confidence to pre- 
 tend ib far, and that after all has been faid of 
 the Plagues of Egyft, he could add, th.u the 
 
a DtfCOtttfe Ott Mr. Pafcall's 
 
 King and all his Army were drown'd in the 
 Sea, which he had divided to thofe that fol- 
 lowed him, without fearing fbme amongft the 
 Egyptians might have difcover'd the falfenefs of 
 it, as if what he pretends to have done after- 
 wards in the Wilderneis, where there were 
 prelent only thole of his own Nation could not 
 have luffic'd him. But what there is alfo very 
 ftrange to confider, is, What Glory or Benefit 
 does this Man draw from all this, what profit 
 to himfelf or his Family ? Does he Ib much as 
 think of iecuring the Government to any of his 
 Relations ? And with how great Sincerity does 
 he relate the leaft omiffions and weakneffes of 
 his Brother, and himfelf; and it was the want 
 of Faith, which above all things appears fo 
 ftrange, after all that had befallen him, which 
 hindered him from enjoying the Fruit of all his 
 Labours. 
 
 To conclude, Let the Law he gave the Jews 
 be examined, how Prudent and Divine it is. 
 Let it be confider'd, that all the good contained 
 in all the Laws in the World, has been derived 
 thence, and to what a Degree one mult have! 
 underftood the Wickednels of Man, to have fo; 
 fully prepared Remedies . againft it : And i; 
 that be not enough, let it yet be confider'd a:;, 
 full of Rights and Ceremonies, whereby the! 
 leaft negledi was fcverely punifht: HowaPeo! 
 pie Ib Fickle, and that fo much lov'd their cafe I 
 And how a People that would have liv'd with-j 
 out any Religion, or in a Pagan Religion, flioulq 
 Ib abfolutely fubmitunto it ? unlefi they had re- 
 garded the promulger of it to be a Man lent 6j 
 God, and unlefs they had been convinced thereoj 
 by the Greatneis and Splendor of his Actions. 
 
299 
 
 All this is fo convincing, that if out of O!> 
 ftinacy one refifts by Words, it is nothing elle 
 but an invincible blindnets can hinder from be- 
 lieving it in rhe Heart, and one may boldly defie 
 any Man whatever to forge any fiippofition there- 
 on, wherewith tofatisfie one of ever fo little Senfe 
 It would be but loft labour to go about to 
 difprove any fuch Suppofitions ; to this end one 
 hnift enter upon Particulars, which the Limits 
 we have let will not admit of ; and as 3 tisin> 
 poffible People Qiould imagine fuch a thing can 
 
 j'be, but becaufe they defire that it was, and 
 that 'tis not in the power of Man to change 
 the Heart, it were to no purpofe to trouble 
 them with Arguments, which yet mighf eafily 
 be done. We (hall reft fatisfi'd in warning 
 
 them of their Duty, and what care they muft 
 take of giving any likelihood of colour to fuch 
 Conje&ures. 
 
 Let them in the firft place tell us by what 
 good fortune it was Mofes lighted on Ib happy 
 and ancient Foundations tor his Enter- 
 prife, becaufe in all likelihood he would ne- 
 ver have laid to this People, That he was lent** , 
 to them by the God of their Fathers, if he had 
 not feme Tradition that they came from Abra- 
 ham and Jacob, and that God had appear'd to 
 them : And where was if he found this Traditi- 
 
 , on ? How came this Opinion Ib Univerial ; 
 That there (hould one day be born a great* 
 King of the Tribe of Judak, that he fhould 
 Reign, and alfo the care of fo Itri&ly obliging 
 them in keeping their Genealogies for to know 
 him ? How could this Mofes, or any one elfe, 
 imprinc fo ftrongly in the Mind of all the 
 Jews, fuch a firm expectation of the Mcflias, 
 
 that 
 
300 a DifCOUtfe Olt Mr. Pafcall's 
 
 that for thefe Sixteen hunder'd Years that they 
 have been difpers'd, and that they fee no Effect 
 of thefe Promifes, yet neverthelefs they wait for 
 it, and exped the accomplifhing it with an un- 
 parallelPd Patience and Fidelity ? How was it 
 that Ib long a Succeffion of Kings and Great 
 Men ? How did David and Solomon, thofe Peo- 
 ple fb Wife and Learned, come to be fb fully 
 of this Judgment, and from thence left us thole 
 Writings which appear fb lofty and Divine, and 
 which yet otherwife would be but Dreams and 
 Delufions ? How comes it to pafs that all that is 
 efteem'd abftra&ed Wifdom and Knowledge 
 in the whole World, fhould be grounded on fb 
 Eminent an Impofture ? And how comes it to 
 pafs, that this fuppos'd Fabrick of Lyes and 
 Chimeras, never yet contradi&ed it felf. 
 
 Let any body fhew us by what chance this 
 Law, invented by a private Man, fhould at the 
 lame cinje be the only Law pleafmg to God, 
 the only Law contrary to Mans Nature, and 
 the only Law that has ever fubfifted. How 
 cams it about that it was made with fo much 
 Sk:li, that it fubfifts, and was aboliflied, and that 
 as if there had been an Underftanding betwixt 
 Mofes an^ Jefiis Chrift ; the latter were to an- 
 nul the Religion of the former, and that yet 
 they grounded all they faid, on what it con- 
 tains, and thence draw their chiefeft Proofs ; fb 
 xhat the Law feems to be only a Figurefof the 
 Bodrine of Jefus Chrift, and that there need on- 
 ly be drawn a Curtain to find it ? How comes it to 
 pafs that fince it is faid, The Clouds are fcat- 
 ter'd, and the Husk, which was nothing, has 
 left the infide and fubftance to be feen ? It hap- 
 pens that the BlefTmgs promis'd to them which 
 
 truly 
 
C&ottfifttg anH ^eHitattonss 301 
 
 truly kept this Law, feems to be wholly be- 
 ftowd on Chriftians which have imbrac'd this 
 interiour part, and who ftill continue as 
 earneft as ever in their Profeflion? By what 
 Fate, by what influence of the Stars, does 
 the Religion of this Man, fb unworthily 
 Treated of the Jews, which is prov'd fb effedu- 
 ally to be nothing but their own ? How comes 
 it to be ib obftinately rejected by them ; to be 
 received almoft by all other Nations, and fpread 
 over the face of the whole Univerfe ? And 
 what (hould this invifible force mean, that for 
 thefe Sixteen hundered years, keeping this Peo- 
 ple without a Leader, without Arms, Refi- 
 dence, or Support ? that yet neverthelels they 
 with fb much exa&nefs keep the Books that 
 declare them Rebels and Enemies to God, and 
 that are undeniable Proofs for Chriftians, whom 
 they look on as their greateft Enemies. 
 
 Verily the Thoughts of going about to adjuft 
 ib many Difficulties were enough to crack any 
 Mans Brain that fiiould attempt it, and to 
 Ipare the Pains of any one that Ihould go about 
 to try it, they are freely warn'd, that when they 
 had accomplifh'd the defign of reconciling fuch 
 an Abifs of Difficulties, it were to do nothing at 
 all, and the Proofs of our Religion wbnld not 
 in the leaft be fhaken. For they muft befides 
 all this (hew us, that all thefe things waseafie to 
 be fore-fhewn, and that 'twas very eafie to Mar 
 fes and the Prophets that follow'd thefe fteps, 
 to foretel fb long before-hand fb many things, 
 both General and Particular ; the Coining of 
 Jefus Chrift, the Converfion of the Gentiles, the 
 Deftrudion of the Jewifh Nation, and the State 
 it is in, and that allb of marking the very Time 
 
 and 
 
302 3 DtfCOtitfe Ott Mr. Pafcali's 
 
 and Circumftances of it. It is here indeed all 
 Suppofitions fall (hort, and that 'tis to no pur- 
 pofe to torment ones lelf to make, any Con- 
 jedures. Men are not Prophets by Natural 
 ways, and as Nature is not fubject to them to 
 Work Miracles, fb neither is the Time to come 
 known to them to make a Hiftory of it before- 
 hand, as may be feen in Darnel from Nebuchad- 
 nezjutr 3 * time ; that of the change of Monar- 
 chies, that of Alexander's Succeflbrs, and the 
 time that was to the Birth of the Meflias. 
 ^ Neither is it by chance ' nor human Art, that 
 leveral Prophets, and Efay in particular, have 
 ipoke of Jeliis Chrift fb clearly, and defcrib'd 
 fb plainly, Ib many Circumftances of his Birth, 
 Life, and Death ; that they are no lefs his 
 Hiftorians, than the very Evangelifts themlelves, 
 and that he fhould have this advantage above 
 all Mankind, that though his Hiftory was not 
 writ till after his Death but by his Difciples on- 
 ly, yet it was found done and fpread abroad 
 in the World, leveral Ages before he appeared, 
 that fb there fhould not remain the leaft fcruple 
 of the Truth of it. 
 
 Who was it dilated to Mofes what he laid 
 to the Jews when he was leaving them, of 
 what fliould befal them, and of their Infideli- 
 ties ; of the Captivity of Babylon, and their re- 
 turn thence ; of the laft Siege of Jerufakm y 
 wherein .they fliould fee themlelves reduced to 
 eat their Children, and of their being fcatter'd 
 into, all Nations, when the time fliould be come > 
 and that they fhould Fall ; but that neverthelefe 
 God would ftill make them fubfiflv leaft their 
 Enemies fhould delpife them and fay, They had 
 ruia'd them ? To conclude, that mimber #f 
 
 Men 
 
ann peWtati0tt& 303 
 
 Men who fucceeded one another for near Two 
 thoufand years, to warn the Jewifh Nation 
 that the coming of him they expected was at 
 hand, that diredly fhews them the State the 
 World fhall then be in, that foretels they (hall 
 not obey him, and put him to Death, and that 
 for this Caufe they (hall fall into Miseries ne- 
 ver to be repair'd. Which tells them that the 
 Gentiles* to whom he was promised as well as 
 to them, fhould, upon their refufal, receive him. 
 Who is it faid fb precifely, That from all parts 
 of die World the People fhould come and fiibmic 
 themfelves to his Law, and in all this laid no- 
 thing that was not punctually fulfilled ? Where 
 did they learn all this ? And how could they 
 forefee it ? If what has been hitherto faid might 
 occafion any Grief for the Death of Monfieur 
 Pajcatt to his Friends, who only knowing to 
 what Degree he understood Prophecies, how 
 able he was to explain and ihew their meaning, 
 and with what eafe and facility he made them 
 be underftood at large, are alfb beft lenfible of 
 the publick lofs of fb great a Man. 
 
 I very well know thefe fcatter'd glimmering 
 Lights, which are to be lean in this Treatife of 
 his Thoughts, will give but an imperfect view of 
 the Volume he would have made, it may be 
 but very few will believe me ; But thofe who 
 know it are bound to give this Teftimony to 
 the Truth and to his Memory. I can therefore 
 boldly affirm, that thofe who diligently heark- 
 ned to him in the occafion above 'mentioned, 
 were as it were Tranfported when they heard 
 him fpeak of what he had gathered from the / 
 Prophets, and Prophecies. He began, by Ihew- 
 ing the obfcurity which feemed therein^ was 
 
 fb 
 
304 3 DffCOtttfe Oil Mr. Palcall's 
 
 lb order 'd on pur pole, that we have been 
 warn'd of it, and that 'cis faid infundry places, 
 that they (hall not be underftood by the Wick- 
 ed, and that they fliall be clear to thole that 
 are upright of Heart. That the Scripture has 
 two Senfes, that 'tis made to enlighten fbme, 
 and to darken others : That this is vifible in it 
 almoft throughout, and that 'tis alfb exprefs'd in 
 it in plain Terms. 
 
 Allb, to fpeak truly, It is the Foundation of 
 this great Work of the Scripture, and thofe who 
 rightly comprehend it, find no difficulty in any 
 thing whatfoever. On the contrary, it is this 
 very thing that caufes it to (hew the Superiour 
 Spirit, wherewith all thofe which have any 
 part therein have been Infpired ; feeing that had 
 they combin'd all together, and that afterwards 
 they had changed, they could never have con- 
 triv'd any thing better, that nothing but ob- 
 fcurity (hould appear to thofe that only fought 
 therein to increale their own Ignorance, and 
 afford much Light to thofe who leek for and 
 defne it. 
 
 Had God been pleafed to have Created all 
 Men in Glory and Happinels, as he might have 
 dorip, then it had not been neceffary ; but he 
 was not pleas'd to do fo. It is our Duty to 
 take whatever he is pleafed to afford us, and 
 the rather, becaufe deierving nothing of him 
 but his Anger, its becomes not condemned Per- 
 ibns to complain of the Conditions of their 
 Pardon. But what renders us very guilty, and 
 admirably vindicates the Jultice of God, is, 
 That the Grofs and Carnal Seafe, wherein the 
 Jews remained, is unintelligible in feveral pla- 
 ces, and has fo little Coherence, that one muft 
 
 already 
 
^e5itatiott& 305 
 
 already be blind to be blinded by it ; and that 
 on the contrary, every part of the true Senfe has 
 fuch a reference and inieparable relation to each 
 other, that one muft alfo be blind not to lee it. 
 But befides this obfcurity, fuch as 'tis in Ibme 
 places, can't hinder but with a Moderate Spirit, 
 and a little Sincerity, one may receive as much 
 Light as is needful. Let us fanfy this Man that 
 Monfieur Pafcatt would lead as 'twere by the 
 hand, and doubtlefs we (hall perceive, that his 
 Clouds diffipated as he proceeded in the IHidy 
 , of the Old Teltament, and well confidering all 
 he faw, and judging of what at firft leemed dif- 
 ficult, by what he found afterwards more clear, 
 all this great My fiery prefently unfolds it lelf, 
 and appears open and clear to him. 
 
 He perceives in the firtt place, that when there 
 is mention of the fall of Adam, it is faid to the 
 Serpent that the Seed of the Woman (hall bruile 
 his Head ; and he therein finds the firft Draughts> 
 and a Promife of a Redeemer, expeded by the 
 Jews ; he after obferves that this lame thing 
 which was fo oblcurely promised and fcarce ta- 
 ken notice of, goes on manifefting ic felf fo far, 
 till at length it gets the Victory and becomes 
 the Center whereto all does tend , for fooa 
 after, he finds this lame promile more clearly 
 and fully made to Abraham, and reiterated a- 
 gain to Jacob, with affurance that all Nations 
 of the World (hall be blefs'd in their Potterity 
 of whom this Redeemer (hould be born. More- 
 over he finds the whole Jewilh Nation fully 
 perfwaded of this Hope, and expecting this 
 great King from the Tribe of Judah, who was 
 to load them with Riches, and make them 
 Conquerors over all their Enemies. David 
 X comes 
 
3 o6 DtfCQUtfe On Mr. Pafcall's 
 
 comes after, and writes the admirable Work of 
 his Pfalnts, pointing at this Meffias, 5 and incet 
 fantly hoped and waited for his appearing. 
 Then come the Prophets, who unanimotifly 
 declare. That God is going to accomplifh what 
 he had promised, That his People are (hortly to 
 be freed from their Sins, and that thole which 
 lay in Darknefs Ihould fee Light. It alfo v ap- 
 pears clearly to him, That Heaven and Earth 
 was to aflift to the produ&ion of this Extraor- 
 dinary Perfon. One of the Prophets cry'd, 
 Let the Dtw dcfcend from Heaven, and let the 
 Righteous fall as the Rain from the Clouds : Let 
 the Earth open? and let her conceive and bring forth 
 the Saviour. Thereupon they admire the Names 
 given this % Man ; Eternal King, Prince of Peace, 
 Father Everlafting, God : He ohierves alib that 
 the Gonqueft of Cyraf^ of Alexander^ of the Ro- 
 mans, and all the other great things done in 
 the World, ferv'd only to put the Univerfe in 
 the State 'twas faid it iliould be in at his coming. 
 To conclude, he fees the Jews fcatter'd over 
 the Face of the Earth, carrying with them the 
 Books which contain the Promifes made to 
 Mankind, as 'twere to put into their Hands lb 
 many affurances of the fhare they had therein. 
 What then could he infer from all this, but that 
 this promised Redeemer cannot be the Conque- 
 ror expected by the Jews to have been only for 
 them ; That the Riches he was to beftow, and 
 the Enemies he was to deftroy, could not be 
 Temporal Riches and Enemies ; and that only 
 a meer winner of Battels, being but an unfit Ob- 
 ject for fuch great Preparations, it could be no 
 other but God only could perform it. 
 
 But 
 
But when after an Expectation or Four thou- 
 lend Years, Heaven opned to lend Jefus Chrift 
 upon Earth, and that he came and laid to Men, 
 It is for me all this has been done, and 'tis I 
 that you exped : That he was worthy of all chis 
 preparation, and had it been lefs, ic had been 
 too little for him : He was born, it's true, in 
 Obfcurity, he liv'd in Poverty ; he di'd in 
 Shame, but if thereby he veiPd his Divinity, 
 which he fufficiently manifefted otherwife, and 
 that the blindnefs of the Jews, and of fo many 
 others, muft needs be very great not to diicern 
 him, and to believe there was no other great- 
 nets in the fight of God, befides that of Holi- 
 nefs, 
 
 Had there been no Prophecies for Jefus Chrift, 
 and that he had wrought no Miracles, yet 
 there was fbmething fo Divine in his Do&rins 
 and in his Life, that one rnuft needs be charm'd 
 with it ; and as there is neither true Vertiie 
 nor Sincerity of Heart, without the love of 
 Chrift ; fo there is neither depth of Knowledge, 
 nor finenefs of Wit without admiring him. 
 Here let us refled on the Defcriptipn I have 
 made, and on what we fee of the greateft Eflay 
 of the Wit of Man : And let us lee if it be 
 able to mount ib high. Let Sccrates and Epiftt- 
 tus come, and at the fame time though all Men 
 in the World confels themfelves inferior to them 
 in good Living ; yet they them'felves confels, that 
 all their Righteoufhefs and all their Vertue, is 
 nothing in the fight of Jefus Chrift. They 
 teach indeed that whatever does not depend 
 on us does nothing concern us : That Death is 
 nothing : That we Ihould do by others as we 
 would they fliould do to us. It were iomething 
 X IT were 
 
3o8 a DtfCQtttfe Ott Mr. PafcallV 
 
 were there only Man, and that 'twere no mor 
 but to Govern a kind or Republick, and 
 pafs ones Life quietly along : But how hi 
 is it thus to difpife Death when we approach 
 the Confines of Eternity ? And how little are 
 thefe Thoughts able to Comfort us? And if 
 there is a God whom they thought was eafie to 
 be plealecU and that this V.ertue of our own, 
 that neither came from God nor relates to him, 
 which is grounded only on our Intereft and 
 Profit, can give us but little hope at Death, 
 nor of any kind uiage at his hands, if we 
 have any Senle of the Duty we owe unto our 
 Creator. 
 
 What is it they have taught us, but to be 
 unconcerned in the midft of Trouble ? And 
 when they have gone as far as they could, 
 have they dilcover'd to us the ground and bot- 
 tom of our Frailty, and from whence it is we 
 (hould expeft the Remedy ? This Self-love which 
 is fb predominant in all things, and Pride, or 
 at leaft the Self-commendation wherewith we flat- 
 ter our felves, inftead of Glory and Riches, have 
 they healed them by their Precepts ? How ma- 
 ny are there that have exadiy obferv'd all their 
 Maxims, and have preferr'd themfelves before 
 others, who nevertheleis would be afham'd to 
 have what paffes in their Heart be known ? 
 All thegoodnefs of Man to judge rightly of it, is 
 nothing but a falie imitation of Charity, in regard 
 of th. Divine Virtue Chrift came to teach us, 
 and it never comes near tv) it ; how much fbever 
 it ftrives to imitate, Itill it falls (hort, or rather 
 does nothing to purpoie, feeing it hath not 
 God for- its only Aim. For whatever thofe fay 
 that have gone farthdt this way, the Righteoui : 
 
 nefi 
 
nefs they pretend to has but very narrow 
 Bounds, and they judge of things no farther 
 than as they tend to their own private Intereft, 
 and to Men's outward Conveniences. It is 
 only the Followers of Jefus Chrift that are of 
 the Order of true Univerfal Righteoufheis, 
 and fixing their fight on that which is Infinite, 
 do judge of all things by an Infallible Rule, 
 that is to lay, by the Righteoufiiefs of God. 
 What do they therefore not owe to him who 
 diflipated the Clouds that darkned them fo long 
 
 a time, and taught them they fhould think of, 
 and prepare for Eternity, and ufe the true 
 Means of attaining thereunto ? And how can 
 they take him for a Common Man like others ? 
 Him that not only fo well knew this Righte- 
 oufheis, but that allb fo punctually pradis'd it ; 
 becaule to judge rightly, It is no lels above 
 Man to Live as he Liv'd, and as he would have 
 us Live, than to raife the Dead, and remove 
 Mountains. To conclude, if there be not a 
 God, it is not to be conceived that fo great an 
 Idea as that of Chriltian Religion fhould ever 
 be conceiv'd in the Mind of Man, and that he 
 fhould conform his Life thereunto : And if there 
 be one, Jefus Chriit muft have had fo Famil- 
 liar Converfe with him, to Ipe^k fo as he has 
 done, that he delerves to be Credited of all he 
 has laid, fo as not to doubt being his Child, it 
 being impoffible fo great a Fraud fliould be ac- 
 company'd with fo many Graces. 
 
 One can make but very weak Effays to ex- 
 prels ones Thoughts of the Greatnefs of Jelus 
 Chrift, and how weak foever the Notions bs 
 
 , that one has, yet they very far furpais our Ex- 
 
 preffions : And it may be I may only leffeq 
 
 X 3 whac 
 
310 8 DifCOtttfE Ott Mr. Pafcall's 
 
 what Monfieur Pafcall has left us in fbme E 
 lays that he had juft begun, yet fb lively 'that 
 it is eafily feen ; but very few have attained a 
 higher meafure of Knowledge than he. I 
 will only add. That as the Doctrine of Jefiis 
 Chrilt is the fulfilling of the Law, his Perfbn 
 alfo is that of our Evidence ; and that he has fo 
 Admirably fulfill'd ail the Wonders the Prophets 
 foretold of him, That it is hard to fay, which is 
 moft Extravagant, either to doubt as Atheifts 
 do, If a Meffias was promis'd; or to believe 
 with the Jews, that he is yet to come. Let thofe 
 that feel any doubt herein, and who are no way 
 touch'd with this Divine Life, Examin them- 
 felves ftridly, and they will affuredly find the 
 difficulty they have to Believe, does not come 
 but only from their unwillingnefs to Obey ; and 
 that if Jefus Chrift was content to live as he did, 
 xvithout expecting to be imitated, they would 
 be content to look on him as a worthy Objet 
 of their Adoration : But at leaft let this ren- 
 der their Doubts iufpicious ; and if they know 
 the power of the Heart, and after what man- 
 ner the Mind is always led, let them look on 
 themfelves as Judge and Parties ; and to judge 
 Equitably, they indeavour for a time to forget 
 the v/retcn^ ' interelt they may therein have 
 otberwife they mutt never expert to receiv 
 Light ; the hardnels of their Heart will eve 
 refill the Proofs of their Mind, and nothing 
 will be able to difpel the Clouds of their Un- 
 derfhndlng. 
 
 Iriis ; s ftrange, yet very true, not only the 
 things that muft be felt, depend on the Heart, 
 but alfo chofe that belong to the Spirit when 
 the Heart may have any fhare in them : So that 
 
 though 
 
3 J * 
 
 though they have more Light and Verity than 
 is needful to convince, yec they never do it, 
 and never incline to A<5t, till the Heart be firft 
 gain'd, and without that, it would be to no 
 purpofe. And this is it which caufes the Merit of 
 good Deeds, and the Guilt of ill ones ; for w'hilft 
 the Spirit only A6ts, either it judges well, and 
 this is only to fee what that is wherein there 
 is no Merit ; or if it judges ill, it fanfies to fee 
 what 1* doth not, which is only an Errour of 
 Fad, which cannot be counted Criminal. But 
 when once the Heart becomes concerned, and^ 
 that it makes the Will judge, well or ill there- 
 after as it loves or hates, it happens that either 
 it fulfils the Law in loving what it ought to 
 love, which cannot be without a kind of Merit ; 
 or that in loving what it fiiould hate, he violates 
 the Law, which is never excuiable ; which is 
 the caule alfo that God, not willing Men (hould 
 attain to know them as they do Geometry, 
 wherein the Heart is not interfiled, and in 
 which Crime the Good have no advantage 
 over others in that ftudy, he has been pleas'd 
 to veil his Conduit, and in iuch a manner 
 mingle Light with Obicurity, that it (hould 
 moft depend on the Difpofitions of the Heart 
 to bfelieve, or to roil in Darknefs. So that chofe 
 to whom he hides himfelf, ought never to hope 
 for any good, till firft they do as muchasr^y 
 can podible fet themlelves in the way of thofc 
 that have found the Truth. But they fluli 
 Icarce give over counting for nought the Mife- 
 rable Riches which ibme wouLi deprive them 
 of; they will Icarce begin to believe Poverty 
 cannot be an Evil ; that Difgraces and OpprelP 
 lions may be lookt upon as Good ; that io- 
 X*4* tiling 
 
f $13 $ DtfCOUtfe Cm Mr. Pafcairs 
 
 thing is to be fhunn'd, but offending God ; and 
 nothing to be fought for, but how to pleale 
 him ; that all fhall be clear to them, and if 
 there remains any Obfcurity, it will appear at 
 leaft, that it is only for thofe who defire to reft 
 in it. 
 
 For Inftance, God was pleas'd to fend his 
 only Son into the World to fave Men, and at 
 the fame time to be a Stone of ftumbling, and 
 an Objed: of cpntradi&ion, to thofe who made 
 thpmfelves unworthy of fb great a Bleffing. 
 Could he have done any thing better than 
 what he did to this End ? He was born 6f 
 mean Parents ; he made him fpend his Life 
 without having wherein to lay his Head ; he 
 only gave him the refufe of his People to be 
 his Followers ; he would not that he fhould 
 Ipeak of any Sciences, nor of any thing efteem'd 
 great amongft Men.; he made him be thought 
 a Deceiver ; he caus'd him to fall into the 
 hands of his Enemies ; to be betray'd by one 
 of his Difciples, and forfaken by all the reft ; 
 he made him tremble at the approach of Death, 
 which he fufferr'd publickly and as a Malefa- 
 ctor ; how coqld he better diiguife him to thofe 
 who only favour the things pf Worldly Great- 
 nefs, and have no Eyes to behold true Wif- 
 dom ? 
 
 But he alfb made him Command the Sea, 
 the Wav r es and the Wind ; yea he had alfo 
 power over Devils and Death ; he made him 
 know the inward Thoughts of thofe that fpake 
 with him ; he pour'd forth his Spirit upon him, 
 and put thofe things in his Mouth as could pro- 
 ceed from no other but God > he made him 
 fpeak the things pf Jfeaveo in foch a manner 
 
 as ' 
 
Cl)0u$)t0 mtti Sanitations 3 * 3 
 
 as far furpafleth the reach of Men ; he was de- 
 
 firous to infonn them the State of their Heart, 
 
 and how they might bq deliver'd from their 
 
 ^tileries; he made him live without thelea.it 
 
 appearance of Sin, inibmuch as h is greatett Ene- 
 
 mies had not the leaft pretext of accufing him ; 
 
 j he made him fpretel his own Death and Re- 
 
 furredion, and he railed him up out of the 
 
 Grave. What could there have been fitter to 
 
 hinder him from being rejeded by thofe who 
 
 jbve true Greatnels and Wildom. To conclude, 
 
 , becaule all Ages and the whole Univede were 
 
 concern'd in the lame Conditions of Obfcurity 
 
 for fome, and of Light for others, he would 
 
 have his Hiftory and Life writ by none but 
 
 his Difciples, to render it fufpicious to thole 
 
 who defir'd to be deceived, and that it fhould 
 
 be the molt undoubted of all Hiftories, that fo 
 
 they might be inexculable. 
 
 For in a Word, not to enter into this vaft 
 Field of Difpute, if it be n^t true, either the 
 Apoftles mult be deceived, o^r they mull be 
 Cheats, and neither the one nor other is to be 
 believ'd ; how could it be that they were de- 
 ceiv'd ? thole who faid, They were Eye-WJrne 
 les of the Life of Jelus Chrift, and alfo believ'd 
 to be Cholen and endow'd with Gifts to that 
 very End : Could they be deceiv'd to know 
 if they themielves healed the Sick, if they rai- 
 fed the Dead ? What other or greater Sign could 
 they have defired to be aiTur'd of knowing the 
 Truth i But if Jelus Chrift made them believe 
 during his Life, how comes it to pals they 
 were not better advis'd after his Death, lee- 
 ing they believ'd he was truly God, that is, Ma- 
 er of Life and Death ? For as for the Difciple^ 
 
 of 
 
 ft 
 
3*4 DifCOUtfe Olt Mr. Pafcalls 
 
 of Mahomet, who only call'd himfelf a Prophet, 
 
 it is plain they refted in Ignorance and Error 
 
 . after his Death, and he was careful not to pro- 
 
 mile them to Rile again. But it is not lo 
 
 of thole of Jefus Chrift, they are .far bolder ; 
 
 accordingly they declare, It he is not Rifen, 
 
 all they did and laid is in Vain. It is thence 
 
 they draw their greateft Comfort and Con- 
 
 ftancy : and 'tis very unlikely and even impof 
 
 fible, but they believ'd at leaft that they faw 
 
 him after his 'Death, and they believ'd it with 
 
 the greateft certainty could be, in expofing them- 
 
 felves to all they fufferr'd, and by repofing 
 
 thereon the great Work wherein they had Ib 
 
 happy fuccefs. This being granted, how can it 
 
 be imagined they all believ'd Ib ftrongly, a 
 
 thing Ib difficult to be received, and whereol 
 
 the Eyes only can be the Judges ? Did they 
 
 all dream it in one Night ? for they all declare 
 
 they lee him, and we think they were all honefl 
 
 Men. Is it a Ghoft that deceiv'd them for the 
 
 Tpace of Fourty Days ? or was it Ibme Impo 
 
 itor that made them believe that he was the 
 
 Man that Dy'd before their Eyes, and whom 
 
 thev had laid in the Sepulcher, and who after 
 
 wa>\3s found means co afcend up into Heaver 
 
 in their fight ? This would be ridiculous to fi,y 
 
 and Ib much the more, becaufe 'tis plainly feet 
 
 by what we have left us of theirs, that the] 
 
 were not Ib fimple to believe, That if Jefus Chrif 
 
 liad been but a Common Man, he could n< 
 
 have Railed himfelf from the Dead. 
 
 It would be altogether as Vain, to lay 
 Apoftles were Deceivers, and that after 
 Death of their Mafter they agreed amo 
 themfelves to lay he was Rilen, and fhould thin 
 
 a 1 
 
315 
 
 all the World muft take their Word for it. For 
 though it be laid Men are Naturally LyArs, it 
 is not fo in the Senie it is commonly taken :. 
 It's true they are born fuch, inafmuch as they 
 are born Enemies to God, who is the Sove- 
 reign Truth, and that their Heart is bent and 
 prone to Vanity and Falfliood, which too often 
 they look upon to be Real. But elie it is cer- 
 tain they Naturally love to fpeak Truth ; and 
 it cannot well be otherwife, the Natural Incli- 
 nation tending to fpeak what one knows, or at 
 leaft what one believes, that is, what's True in 
 it feif, or in regard of him that fpeaks it: 
 Whereas for Lying there muft be deliberation 
 hand defign ; .one muft be at the trouble of in- 
 venting, and it is feen fuch Men never Lye but 
 for Intereft, or for Honour, and then too be- 
 cauie' they cannot otherwife attain to it : And 
 they take great heed that what they fay fhould 
 feem probable, and that the Falfhood fhould 
 not be difcover'd, efpecially if the Conlequen- 
 ces are dangerous ; and if any ftiould be founrJ 
 that Lye for Pleafure, they never think but of 
 enjoying it in the Moment, not grounding any 
 thing that's Real upon their Lye. So ih^v the 
 Apoftles could not pofllbly have any defiga of 
 impaling upon Men, in what they taught of 
 the Refurre&ion of Jefus Chrift. Who were 
 they that they (hould make themielves be be- 
 lieved ? And what Authority did their Merit, 
 or the Power they held amongft the Jews, give . 
 them to that purpoie ? Could they invent 
 nothing elfe but fuch a grofsLye, which would 
 have been Ib eafie to have 1 been gain-laid, and 
 for the which they could have given no otlier 
 Proof, but their own bare Allegation? And 
 
 how 
 
3*5 3 DtfCOUtfe Ott Mr. Pafcall's 
 
 how can any one imagin they fhould have been 
 fo bold upon fiich a ground, to Attack all the 
 , Authority that was amongft the Jews, and the 
 greateft powers on Earth ; and attempt to change 
 a Religion that was as Old as the very World, 
 and grounded on as many Miracles, which were 
 as publick as this would have been deemed pri- 
 vate to them ; 'twas not enough they fhould be 
 Cheats to form fuch a ftrange defign ; they mull 
 allb have loft their Senfes, and fo the Fraud 
 would foon have been difcover'd : And if they 
 had been the Wifeft Men in the World, as they 
 fince appeared to be, they would but the better 
 have feen what there was to be fear'd; how 
 difficult it would be, confidering Mens Light- 
 neis and Inconftancy, but that fbme of them 
 would fuffer themielves to be gain'd by Pro- 
 mifes or Threats. And to conclude, It were 
 the greateft Extravagance, for Pleaitire to ex- 
 pole themfelves to the greateft Dangers and Tor- 
 ments, and to unavoidable Death, whether die 
 Fraud were difcover'd, or whether it futceeded 
 to their defire. 
 
 I will not now ingage in fpeaking any far- 
 ther of what might be offer'd touching the 
 the Truth of the Evangelical Hiftory, where- 
 upon Monfieur Pafiall has left fuch fine Remarks, 
 but fuch as are far (hort of what he would have 
 done had he liv'd a little longer ; he had a 
 particular Gift of Underftanding Prophecies, 
 and found the New Telia ment luch an inex- 
 hauftible Spring, that he would ftill therein 
 have made new difcoveries. What would he 
 not have faid of the Stile of the Evangelifts, 
 and of their Peribns, of the Apoftles in parti- 
 cular, and of their Writings ; of the way where- 
 by 
 
3 1 7 
 
 >y this Religion was firft Eftablifh'd, and of the 
 State 'tis now in ; of the great Numbers of 
 Miracles, Martyrs, and Saints in all Ages : And 
 lin fine, -of fb many things as (how 'tis im- 
 poflible only to.be the Work of meer Man ? 
 Were I as capable as I am deficient to fupply 
 wherein he fell fhort, this is not the place to do 
 it. That would be to compleat the Work which 
 he only began to defcribe. But though I have 
 done it imperfectly, and how ill fbever we have 
 it, it feems to (hew a Glimpfe of what it was de- 
 fign'd to be, and is even diffident to produce 
 the Effcd he defir'd in the Minds of thofe that 
 defire to make a right improvement of their 
 Realbn : For he pretended not to work Faith in 
 Men, nor to change their Hearts ; his drift was to 
 prove there was no Truth better fupported in rhe 
 World than that of the Chriftian Religion ; and 
 that thole who are fb wretched as to doubt of 
 it, are apparently guilty of wilful blindnefs, 
 andean complain of none but themfelves. And 
 'tis what will evidently appear to whomlbever will 
 confider the thing at large as he did, and all at 
 once, without Paffion or Prejudice, obferve the 
 long Succeflion and Train of Prophecies and 
 Miracles that relate to it. This lo continued 
 a Hiftory, is the ancienteft that is to be found 
 in the World, and is chiefly what is contained 
 in this Treatife. I fay it muft be Read with- 
 out Prejudice, for one muft decline one pa. to 
 which we muft willingly renounce, if one do 
 themfelves right, that is, not to believe but what 
 one fees without any difficulty ; for if we were 
 not warn'd by God hirnfelf of this mixture of 
 Darknefs and Light, we are fb made, as that it 
 ought not at all to hinder us. 
 
 There 
 
3 1 8 a DifCOUrfe On Mr. Pafcall's 
 
 There is no doubt but all Truths are Eternal 3 
 that they are link'd in a Chain, and have de- 
 pendance one on another, and this dependarice 
 is not only for Natural and Moral Truths* but 
 alfb for Truths of fad, which may in ibme 
 fort be called Eternal, becaufe being affign'd to 
 certain Points of Eternity and Space, they make 
 a Body that all at once fubfitts for God. So 
 that if Men had not their Underftanding 
 bounded, and full of Darknefs, and that they 
 could plainly difcover the large Continent oi 
 Truth, and that 'twere expos'd to their view 
 like a Country in a Geographical Map, they 
 would be in the right not to believe any thing, 
 but what was extreamly evident, and for which 
 they may fee the Grounds and Coniequences 
 But feeing God has not been pleas'd to deal Ib 
 favourably with them, and that .he was not 
 thereto cblig'd ; they muft comply with theii 
 State and the Neceffity of things, and muft at 
 leaft a6t Reajfonably within the extent of their 
 limitted Underftanding , without reducing 
 themlelves to Extremities , and 16 make 
 themfelves Miferable and Ridiculous both 
 together. 
 
 Could they but once bring themfelves to this, 
 very far from refitting, as they often do, the 
 bright Light that certain connections caft in 
 their Minds, they would eafily own they ought 
 to r Mitent themfelves in all things, with any 
 moderate Beam of Light that appears to them, 
 provided it be a true Light ; that the convin- 
 cing Proofs be Real and Pofitive, and the Dif- 
 ficulties but bare Negations, occafioned by the 
 want of a full view of things ; and as there are 
 other Proofs that leave no Obfcurity, fb there 
 
 are 
 
an* 99eWtati0ttsi* 3*9 
 
 are allb thole that give Light fufficient to (hew 
 tfomething, after which whatever doubt re- 
 mains, it cannot hinder, but that what one 
 lees is certain, and 'tis no longer but the weak- 
 nels of him that inftru&s, and cannot make 
 every thing clear, or of him that would fee, and 
 has not lufficient Light of Knowledge. For to 
 conclude, there are an infinite number of things 
 that yet do fubfift, though they are incom- 
 prehenfible to us, and 'twould be Ridiculous, 
 for Inftance, to difpute againft Demonftrations, 
 becaule they may have Consequences , the 
 connection whereof may not appear very plain . 
 to us. 
 
 Were there nothing incomprehenfible but in 
 Religion, probably there Were fomething to be 
 laid ; but what is moft known in Nature, is 
 that almoft all we know, that fubfifts, is un- 
 known to us paft certain Bounds, although we s 
 -have them as 'twere before our Eyes, and in 
 our Hands ; whereas Religion has this advan- 
 tage, that what we don't comprehend, is found 
 to be grounded on the Nature of God, and up- 
 on his Juftice, of which he knows very well 
 that we can know nothing, but what he is 
 pleas'd to reveal to us. Lee us then reft fatis- 
 fi'd, and Bleis his Name for having (hew'd us 
 fufficient to guide us in lafety : And thofe that 
 are diipleas'd at our Submiflion to things that 
 can't be comprehended, know their unreaton- 
 ableneis ; feeing one defires it not of them till af- 
 ter having (hewed an infinite Number of Proofs, 
 that one muft be wholly deprived of Realbn 
 ;not to liibmit to it : For can there be any Ib 
 bold amongft the Sons of Men, to fay God 
 was bound to do fomething more than what he 
 
 ha* 
 
320 3 >tfcatltfe Olt Mr. Pafcall's 
 
 has done, and to think he has any Privilege a- 
 bove others to feek a Miracle, to ftrengthen 
 him ahout the leaft doubt his Heart will fuggeft 
 to him ? Or if one has no more right hereto 
 than another, muft he become vifible to all 
 Men, and every Day come preient himfelf to 
 their fight, as the Sun does ; and (hould he do 
 fb, what can they tell but they would yet 
 doubt every Night ; becauie if they have not 
 fenfible Marks, they have as great and as certain 
 ones which they refift ; as the accomplishment 
 of Prophecies, which if a ftanding Miracle, 
 and which ail Men may plainly fee with their 
 Eyes to the End of the World, and that too as 
 often as they lilt. 
 
 But the Truth is, it is not want of Proofs 
 that hinder Men, it is nothing but their negled: 
 in duly informing themielves, and their hardneis 
 of Heart ; and it is that that will cauie, that 
 though ' there has nothing hitherto appear'd 
 fitter to roule Men out of this infenfiblenels 
 
 an the Writings of Monfieur Pafcall, never- 
 thelefs 'tis moft certain there will be but very few 
 that do reap benefit by them ; and to judge by 
 the fuccels, it will be only for good Chriftians 
 that he laboured, inftriving to prove the Truth 
 of their Religion. I fay this without having 
 any regard to the neceffity of the Infpiration 
 of Faith to believe effe&ually. Men can con- 
 tribute nothing herein ; I ipeak only of the 
 Belief which Reafon can and ought to give. 
 And it is whereto there appears little lefs dif- 
 ficulty, when one confiders how Men are 
 made, and how they are taken up in the 
 World. 
 
 Some 
 
Some apply themlelves to ftudy Sciences, in 
 finding out Secrets of Art and Nature ; others 
 think of nothing at all, and Ipend their whole 
 Life in Biifinels, in Pleafures, and in Vanity : 
 AS for thole which doubtlels are the greateft 
 Number, and allb the moft confiderable, it is ve- 
 ry eafie to fee how few there will be that will 
 fpend Ibme Moments in Reading this Treatile, 
 and amongft thole, how few there will be that 
 will be able to underftand it, or be touched 
 with it ; how hard 'twill be to make Men en- 
 ter into thefe deep Refle&ions, that have as it 
 were caft off the ufe of thinking, and have 
 fcarce ever looked into themlelves. It is not 
 enough that they are Truths feparate from the 
 Senfes, not to make any impreffion on Minds 
 that have been fed only with Fancy and Chi- 
 meras ; that have added a fecond Corruption to 
 the Corruption of Nature, and are not fb much 
 as fenfible of the Miferable remainders of it 5 
 will it of a fudden bring them back to a point, 
 from whence they have gone altray ever fince 
 they were born ; or to reduce them by little and 
 little, can one expert, that taking Pleafure only 
 in that which flatters their Senfes, or their Irj- 
 tereft, they can like to lay continually, thac 
 Wearinefs is their greateft Happinels, that their 
 greateft Evil is to think themlelves Happy, that 
 they fhall never draw near to be Ib, but as they 
 ruminate on the Senle of their Mileries, and 
 thac 'tis only Fools, or true Chriftians, that can 
 exped Death without difpair. Thele Truths, how 
 comfortable foever they appear to fbme, will 
 appear lad and terrible to them, how little 
 place will they find in the noife of contrary 
 things, wherewith their Heart is perpetually tor- 
 
 Y tur'd? 
 
$ 2 2 a DifCOtttfe Ott Mr. Pafcall's 
 
 tur'd ? or what little ftay will they make there ? 
 It will be . but juft like th6fe ithagihary Ap- 
 paritions that are icatter'd by rubbing our Eyes 
 with the Hand, And they would rather never 
 more look in the Book, than that it ftiould 
 work any change, and that they fhould therein 
 perceive at a diftance, the Ruin of the falie 
 Happinefs which takes up all the Bnfmels and 
 fweetnefs of Life. 
 
 It would be no hard matter to apply . part 
 hereof to others that think .themlelves much a- 
 bove and beyond thofe, and yet nevdrthelds re- 
 femble them in what is moft elfential. They 
 think indeed, they have defire to know ; they 
 fometimes meet, and thereby they look one on 
 another, like a kind of Men different from all 
 others, and they are lorry for others ; but what 
 would they do to themfelves if they once clearly 
 lee the little worth of what cofts them fb much 
 Labour, and that amufes them, the which even 
 puts them farther off from feeing ; although 
 tV;y are Truths they feek after, and that all 
 Truth has its value, by the Relation it has with 
 the eflential Truth, neverthelefs they are empty 
 and ufelefs, unleis they tend thereunto, and yet 
 this is fb far from being the right way, in im- i 
 ploying ones felf in things that difturb moll 
 Msn, that God is pleas'd it (hould be hid from 
 them, and that thole, the moft able have di 
 cover'd, is, that one cannot attain unto, and 
 that may be well fpar'd. Neverthelefs as if thefe 
 Perfbns knew very well that there was nothing 
 elfe wanting to be known in the World, they 
 thereunto apply themfelves with a ftrange in- 
 duftry, and this little fiiccefs incourages rather 
 than difcourages them ; there they ftick as Mi- 
 
 .T 1_1 
 
 Jerable 
 
attH Wutattcmiau s 2 3 
 
 ferable Creatures, unworthy of their own 'care, 
 and neglecting the ftudy of what they are, 
 and of what they muft be, to dive inco what 
 is moft vain and hidden in the Sciences, never 
 confidering, that 'tis a long while ago, that e- 
 nough is known to direft us in our Gourfe of 
 living, and that if any thing be wanting, D tis 
 not worth while to leek after it : And to lay 
 Truth, it is not the conveniencies of Life they 
 leek after, nor the love of Truth, which they 
 feldom care for, to be leen or found by others ; 
 It is Curiofity alone that puflies them forwards, 
 and the Glory of out-doing thofe th^t have 
 gone before them ; and the greateft part fol- 
 low the ways Ib contrary to Truth, that they 
 go aftray even as they go forwards. But the 
 worrt of all is, that it renders them incapable 
 of feeing it when one (hews it them, and fil- 
 ling their Head with what has been falfely in- 
 vented fince Men talked in the World, this 
 ftrange kind of Tradition, doth to liich a de- 
 gree deprive them of the lavour of Truth, thud 
 it is an unknown Language to them, and all 
 that is not conformable to the Impreffions they 
 have received, can work nothing on them. 
 There are indeed fome amongft them that are 
 in the right, and walk in the way of Truth. 
 Thefe latisfie not themlelves with Words of 
 Courle only, as others do ; and becaule they 
 leek rather to know than to Ipeak, and that 
 not lubmitting to believe, but what they lee 
 Ground for, they leldom are deceiv'd. It is al- 
 Ib what incloles their Knowledge within nar- 
 row Limits, there being but very few thing* ca- 
 pable fufficiently to evidence what they defire- ; 
 what is not dsmoaftrative figaifics nothing to 
 
 Y ^ them, 
 
324 & DifCOtttfC On Mr. Pafcall's 
 
 them, and never confidering there are federal 
 kinds of Demonftrations, they ered themfelves 
 abfolute Judges upon a few Principles which 
 they have, and will believe nothing but what 
 is prov'd to them to their own Mind, of which 
 one cannot give them an ablblute Reafon. But 
 they do not fee the advantage they think to 
 find, by believing nothing but what is indifpu- 
 table, is much lels than they think, and fo far 
 from lecuring themfelves thereby from Error, 
 that on the contrary, it is what plunges them 
 deeper into it, in depriving them of the know- 
 ledge of many Truths, the want whereof is a 
 great and certain Error, and yet is fcarce per- 
 ceiv'd or felt ; for the habit they have taken 
 tip of this continual Doubting, and of reducing 
 all to Figures and Motion of the matter, by 
 degrees fpoils their Judgment, makes them 
 ftrangers to their Heart, Ib that they cannot re- 
 turn to it, and at laft, makes them think they 
 are themfelves nothing but meer delufion ; 
 what can there be that is more capable of ma- 
 king them infenfible to true Reaibn, and to 
 the Proofs Monfieur PafcaH has given, although 
 they have the leaft cauie in the World to think 
 that he could be miftaken, and that in their 
 Way it felf, they lookt on him, or ought 
 to have to done, with admiration. 
 
 To conclude, There is onelbrt of Men al- 
 moft as bard to be found as true Chriftians, 
 and that ieem lefs unlike than others, to be- 
 come fuch. Thole that have been fenfible of 
 the Corruption of Men, their Mifery and 
 their great want of Knowledge ; they have 
 Fought Remedies, without knowing the Ground 
 , of their Diftemper, and regarding things in a 
 
 general 
 
C&fltiff fits ana iteW totf on& 3 2 5 
 
 general way as they could humanly do, they 
 have feen or believ'd to lee, what Men were 
 bound to do one to another, and fbme have 
 extended their Speculations and the Notions 
 of Natural Vertues, as far as they could ; were 
 there any thing great amongft Men, and that 
 the Glory they received one of another was of 
 any worth thofe only could pretend to fome 
 (hare in it : And as 'tis only amongft fuch 
 there is any Wit and Civility, one would 
 think more were there to be expected than of 
 any others, and that they were juft on the 
 Borders of Chriftianity. But it is taking it in 
 another Senfe what lets them fartheft off, fee- 
 ing there are no Sickneffes fb dangerous as 
 thofe that moft referable Health, nor any 
 greater hinderance to perfection* than to think 
 one has attain'd i 
 
 ^ Charity, if it be permitted to ufe the Com? 
 parifbn, may be lookt upon as a Curious 
 Work put into the hands of Men, and by 
 their negled and want of care, comes to be 
 broken all to pieces ; they have in fome mea- 
 fure been fenfible of their Lofs, and gathering 
 up what remain'd of the Peices, they patcht 
 up the beft they could , that they call Ho- 
 nefty. But alas, what a difference, what fpa- 
 ces, what difproportions is betwixt them ? 1C 
 is but a wretched Copy of this Div ; ne Origi- 
 nal, and Woe to him that fits down fatish'd 
 with it, and cannot but fee it is his own 
 Work, that is to fay, Vanity. Nevertheleis 
 this difference as Infinite as it is in it felf, is 
 not difcern'd by thofe of whom I fpeak ; and 
 the State whereto they are advanced, being in- 
 deed confiderable enough aftsr the manner as 
 
 y 5 
 
326 9 DifCOtttfe Ott Mr. Pafcali's, &c. 
 
 they judge of it ; they are wholly fatisfi'd with 
 it, they move and continue in it till Death, 
 and nothing is harder than to make them 
 difpife what fets them Ib much above the 
 reft of Men, and to incline them to acknow- 
 ledge their own Wickednefs, which is the very 
 beginning and pQrfe&ion of Chriftianity. 
 
 This is what gives occafion to think that 
 very few would have been the better for 
 Monfieur Pafcali's Book, if it had been put 
 in the very State he intended it; however, 
 let every body confider it, it is well worth 
 /the Labour, and that thole that after having 
 adjufted Chriftian Religion to their own 
 Mind, in doing all things as they lift, as al- 
 Ib thofe that relblve to believe nothing of 
 it : Let them know, that in Matters of Religion 
 it is the higheft pitch of mifchief to ingage in 
 any but in the right, and that there is but one 
 that is fo. Whatever Light, whatever Know- 
 ledge one has, there is nothing eafier than to be 
 deceiv'd, efpecially when one will ; and of what 
 likely appearance ibever one flatters himfelf, 
 it is mod certain one fhall repent to have made 
 an ill choice; and one (hall repent Eternally. 
 For to conclude, one ats nothing that may be 
 of force to perfwade themielves. And what- 
 ever Ground one hnds in ones own Opinions, the 
 chief importance is that they are true, and 
 that at the fatal Moment that fhall for ever de- 
 termine our State, at the drawing of the Cur- 
 tain, that will fully fhew us this Truth, if we 
 difcern more than we did know, we fhould not 
 at icaft find the contrary of what we believed. 
 
 The "End. 
 
 Approba- 
 
Approbation of Doctors. 
 
 WE whofe Names are here under-written, 
 Doctors in Divinity, of the Faculty of 
 Paris ; Certifie^ that we have Read, and Examind, 
 a Book IntituFd, A Difcourieon Monfieur Pafcalfs 
 Thoughts, Composed by Monfieur Du Bois de la 
 Cour ; wherein we find nothing contrary to Faith 
 and good Manners. Dated at. Paris the 25th' of 
 July, 1671. 
 
 Le Vaillant, Curate of St, 
 
 Chriftopher. 
 Grenet, Curate of Sf. 
 
 Bennet. 
 Marlin , Curate of St, 
 
 Euftach. 
 Labbe. 
 Fortin. 
 Peht Pied. 
 T. Roulliard, 
 
 Y 4 A 
 
1*9 
 
 A 
 
 DISCOURSE 
 
 ON T H E 
 
 PROOFS 
 
 Of the 
 
 Books of MOSES. 
 
 CHriftian Religion makes no difficulty 
 to own that the Mind of Man can- 
 not attain to the height of the My- 
 fteries which it teacheth, and that it 
 is too narrow to go difcover the Foundations of 
 it in the Eternal Springs of Truth, where it 
 does appear as vifible as the firft Principles, 
 could his fight reach fo far : Neither doth it 
 pretend to be abfolutely believed, by a blind 
 inftin<9: > without any Proof; and God has not 
 given to Man Reafon 2nd Und l iiding, to 
 render fb great a Prefent - *ot only , ain, but alfo 
 hurtful, in ofFerring him Obje&s of Faith, a- 
 gaintt which the very Inftrument of his Know- 
 ledge fhould be in a continual revolt. This is 
 the Portion of thole Schifmaticks who are 
 grounded only upon their own rafh Capricioes 
 
Difcawtrfe on t&c 
 
 and Fanatical Vifions, who are not grounded 
 nor do fubfift but through the want of Rea* 
 fon, like to that which firft produced them; 
 whereas Chriftian Religion is iuch, that how 
 Unpenetrable foever its Myfteries are, they cannot 
 be doubted of but by another kind of miftake. 
 For to conclude, the bpfiqelsis, not to Examine 
 the poffibility of thele Myfteries, nor to fettle 
 the Mind about all the Difficulties that it finds 
 in lubmitting theieunto. Men would be un- 
 juft to defire to comprehend them, they who 
 canrot comprehenc^-themi^hes, and yet doubt 
 not ot their Exiftehce : And it is fufficient to 
 (hew them, that all thefe fo unconceivable 
 Truths are joined not tolly to other Truths 
 they know, but alfo to that of all the Truths 
 that are mod proportion 3 d to their Under- 
 ftanding, and whereof they may inform them- 
 ielves by the moft known and certain 
 ways. 
 
 li Men know any thing of certain, it is 
 Deeds, and of any thing that tails within their 
 Knowledge, there is nothing wherein it is har- 
 der to impofe upon them, and wherein there is 
 lefs occafion of Difpute : So that when it is 
 demonftrated to them that Chriftian Religion 
 is infeparably join'd to Deeds, the truth of 
 which cannot juftly be contefted, they muft 
 and ought fubmit to what it teacheth, or 
 that they abandon all Sincerity and right 
 Reafbn. 
 
 If Mofesj for Inftance, was, and that he 
 wrote the Book that is attributed to him, then 
 the Jewifli Religion is true : Jf the Jewifti Reli- 
 gion be True, Jefus Chrift is the Meffias, and 
 if Jefus Chrift be the Meffias, all muft be be- 
 lieved 
 
Of t&e'BflfcSOf Mofes. 
 
 lieved that he faid, The Trinity, the Incarnation, 
 Refurre&ion, Afcenfion, and all the Reft. 
 
 It is by this Divine .chain of Truths God 
 conducts Men to the true Faith, and that they 
 might fhew, there is nothing more reafbnablc 
 than the fiibmiflion they give to the moft in- 
 cpmprehenfible Myfteries, very far from cenfii- 
 ring them of Weaknefs and Imprudence. 
 
 And as this great Body of Chriftian Religion 
 is compos'd of a great many different Parts 
 which all tend to the fame End, and that it 
 has fubfifted Six thoufand years, it cannot but 
 be by a.Chain of infinite Truths, that every Age 
 has added a new Accumulation of Proofs, and 
 that at what Part fbever one begins, at what 
 Point fbever one apply themfelves, one ftill finds 
 fuch a great abundance of Light, that 'tis im- 
 poffible not to be convinced. 
 
 Butane is fb much the more obliged to ap- 
 ply t^mfelves exa&ly to the leeking thele 
 Proofs, God ordering it fb that they fhould 
 not confift in common Principles, and fb plain 
 that they fhould prefently be difcover'd, and 
 that they fhould be alike feen of all Men. It 
 is rather a heap of Circumftances that every 
 body does not put together, or don't confider 
 after the lame manner, which yet neverthelefs 
 are plain to the moft ordinary Capacity, when 
 they ever Ib little open their Eyes ; and when 
 they are all together, produce a ct:r t *nty, if not 
 greater, at leaft more intimate and natural 
 than that we. have by fpeculative and abftra- 
 &ed Demonftrations, becaufe the manner of it 
 is more proportion'd to the Mind of Man, and 
 that there's no body but finds the Principles in 
 themfelves. 
 
 It 
 
33* a Difcotttfe on 
 
 It is in this defign that to give an Effay of 
 the way that one fliould confider thele Deeds, 
 which By their certainty do neceffarily per- 
 fwade that of our Religion ; we will make 
 choice of the particular Hiftory of Mofes, and 
 the Truth of his Books, which lerve as the 
 Foundation of the Jewifli Religion, as this doth 
 of the Chriftian, according to St. Paul. 
 
 I do not think my lelf bound prelently to 
 prove, that if there was effectively a Man who 
 lookt on himlelf to be lent on Gods part, and 
 that not defiring he fliould be believed on his 
 bare Word, or by Adions v which are known to 
 be but little above thofe of the power of Man, 
 has given for greater Evidence, that wonderful 
 Succeflion of Prodigies, which is to be ieen in 
 the Pentateuch ; who was leen to have di 
 pos'd of Life and Death, to have Commanded 
 the Elements, and made the whole Frame of 
 Nature ftoop to his Orders. I make no que- 
 ftion, I fay, but all the World will, confels but 
 this Man does beft delerve to be believ'd of 
 what he has writ concerning God, in whole 
 Name it was he wrought all thele Wonders, 
 and that the Religion he Eftablifti'd, fliould be 
 accounted as True and Divine. 
 
 The moft obltinate Spirits will as 'twere be 
 at a lols under the weight of thele Wonders, 
 and find no other means to fatisfie the Incli- 
 nation they have to Unbelief, but to feek vain 
 Realbns, to queftion tho Truth of thele Mira- 
 cles, and of the Book which contains them. 
 
 But if they have any remains of Honefty 
 and Sincerity left in them, they cannot poffib- 
 ly proceed very far in thele Doubtings, and 
 they will find them fo diflipated by the abun- 
 dance 
 
Of tfje'BDfcjS Of Mofes* 335 
 
 dance of Proofs which attend this Hiftory, that 
 they muft be forced either to confefs it to be 
 true, or be reduc'd to the dulnefs of thofe, 
 who to avoid believing what Religion Com- 
 mands, do rather chufe never to think at alt 
 of it. 
 
 For by what Suppofitions do they think to 
 fhake the certainty of what is writ in thefe 
 Books, and put their Mind in a State of think- 
 ing that it all amounts to nothing ? Let them 
 give all the icope they can to their Imaginati- 
 on, and let it feed them with all the Chimera's 
 it can, they will never find any thing that has 
 the leaft fhadow of likelihood, and which a 
 judgment never ib little iblid, would not be a- 
 fham'd to propofe. 
 
 Will they fay Mofes never was, and that all 
 that is laid of him is only a Fable invented at 
 pleafure ? But let them confider that it is not 
 Jews and Chriftians only that have been heard 
 fpeak of this Mofes 9 feeing it is alfo known that 
 Prophane Hiftorians make mention of him ; 
 and if that were not fb, let them alfo look on 
 all the Hiftories in the World but as Fables, 
 feeing there is not one of them can be Credi- 
 ted, if it were permitted to doubt, that there 
 was a Man called Mofes, who brought the Jews 
 out of t^Egyft after a long Captivity. For all 
 the Reaibns whereby Men judge the truth of 
 other Hiftories, do equally appear in .that of 
 Mofes : For Inftance, we do noc doubt bur that 
 there was an Alexander and a Cyrus, becaule 
 leveral Authors have writ of -it, and that no 
 body ever thought of making any queftion of 
 it, neither has ever any body lerioully queftipn'd 
 if there was a Mofes. It was coqftaatly own'd 
 
 and 
 
a Dtfcoutfe on tfje 
 
 and bc<o'*v'd ^mongfta very Numerous People, 
 and by all thofe that knew them, and that had 
 any dealing with them, without ever having, 
 been deny'd by any body. But there is more- 
 over this difference, that Mofts has particular 
 Proofs, and fuch as are not to be found in o- 
 thers ; for never was a Book preferv'd with fb 
 much Care and Affedion as that which con- 
 tains his Hiltory ; and neverthelefs Men had 
 never greater and more powerful Reafbns to 
 deftroy the Truth of any Book, if they could 
 have found any colour for doing it, than the 
 Jews had in regard of this, feeing that at once 
 they might have freed themfelves from a Law 
 that was the moft troublefbm, the moft pain- 
 ful, terrible and Injurious, that could be, to be 
 obferv'd ; fo that one can fee no Motive that 
 ftiould incline them to bear it, but the firm per- 
 fwafion of the Truth of it. 
 
 Incredulity not being able to fubfift in this 
 Chimera, it muft of neceffity pafs to fome other, 
 and that for Example, one muft fay, That it is 
 true there was a Man call d Mofes, and that he 
 was Chief of a great People he brought out of 
 ^Egy^t ; but that he was a great Impoftor, which 
 deceiv'd that People by fa Ife Miracles, and for- 
 ged all the Prodigies he Relates in his Book, 
 to fubject them to the Law which he gave 
 them ; and by that Law to himfelf, in making 
 them look upon it as come from Heaven, and 
 making himfelf thereby be corrfider'd as the 
 Difpenfer of the Will of God, in whofe 
 Name he fpake, and having his Power in 
 his hands, to punilh thofe that difbbeyed 
 him. 
 
 It 
 
Of tlje 015fl)fc!5 OfMofes. 335 
 
 It is whereunto amounts the greateft force of 
 human Invention, in oppofing this Book; ne- 
 verthelefs nothing can be invented more unrea- 
 fbnable : J?or if one would here ufe Proofs of 
 common Senfe, it would be hard to reconcile 
 the Wifdom and Vertue which otherwife appear 
 in this Mofesy with fb hidious an Impoftor : 
 It is hard to conceive that this Man in fb Re- 
 mote and Ignorant an Age, dettitute of the help 
 of Inventions of thole that had preceded him, 
 could produce out of his own Brain, not only 
 a Law from which all other Laws borrowed 
 Ibmething, but alfb the Idea of a God., and a 
 Notion io great and worthy, that except thole 
 that follow'd his Steps, there is none but what 
 fell infinitely fnort of him ; whereas all other 
 human Inventions are perfeded by Time. To 
 conclude, That it would be Itrange that this fir ft 
 Deceiver fhould fb exactly hit on a thing fo 
 lofty above the Imagination of Men, and that 
 he ' Ihould fo well have known what was due 
 to a God, and what a God fhould be ; that ef- 
 fediveiy one teels that he fhould be fb, if he be 
 at all, and that Hearts well difpos'd would be 
 troubled if he were not. 
 
 But to proceed to things more proportioned 
 to all Underftandings, let us fee if it be poffi- 
 ble that all thele Prodigies, are fb many Fa- 
 bles invented by Mofes. If it be fb, he muft 
 needs have hoped to have made them be be- 
 liev'd by the Jews, or at leaft that he fhould 
 perlwade them to Authorize them by their 
 confent without believing them, and to agree 
 with him, to deprive Pofterity from the Know- 
 ledge of rhis Impofture ; for dotibtlefs it will 
 not be faid that he invented thsm with a de- 
 
336 3 Dtfcoutfe on tfje 
 
 fign to pafs for an Impoftor, without making 
 any advantage by it. It muft needs be alfo ei- 
 ther that the Jews believ'd them to be true, 
 though they were falfe, or that knowing the 
 untruth of them, they all agreed and form'd 
 the defign to make them pafs for true to their 
 Pofterity. 
 
 But what can one imagin more abfurd than 
 all this ? Mofes, could he promife himfelf that 
 he could make the Jews believe the change of 
 Rivers into Blood ; that thick Darknels cover'd 
 the Land of ^g7/tf three Days, and came not 
 near the Children of Tfrael : The Death of the 
 firft born of all the <ssgyptians in one Night, the 
 leaft hurt not befalling any of the Israelites. The 
 dividing of the Red-Sea, which parted and was as 
 a Wall on each fide, whilft the People paffed 
 through, and which afterwards broke in, and 
 fwallow'd up the Army of the ^Egyftians ; and all 
 the reft of thofe Prodigies which were feen ar- 
 rive one after another, before the People came out 
 of tsgy$t ; could he poflibly think that none of 
 the Jews could queftion all this, nor would not 
 at leaft have had the Curiofity to inquire of the 
 ^/Egyptians, that in all likelihood were not of 
 Combination with him ? 
 
 Could he alfb think that he could eafily per- 
 fwade them what he relates of the Fourty years 
 that they pafled in the Wildernefs, which is 
 nothing elle but a Succeffion of Miracles ? > 
 That he fhould make them believe, although 
 there was nothing in it, that he had drawn 
 out of a Rock fufficient to quench the Thirft 
 of Five or Six hundred thousand Men : That 
 the Earth, in their fight, opened her Mouth and 
 ftvaliow'd up Dathan and his Company, after he 
 
 tiad 
 
Of t&e'BCDfcjSGf Mofes. 337 
 
 had told them that they (hould Die a ftrange 
 and extraordinary Death ; that they had liv'd 
 Fourty years of nothing but what came down 
 from Heaven. And to conclude, that he fhould 
 make them believe the great and terrible Spe<5ta- 
 cle of Mount Sinai, which appear'd to this Peo- 
 ple-all in a Flame, with fuch a Noiie of Thun- 
 der and Lightning, that they defire they may 
 ipeak with God only by an Ambaffador, think- 
 ing they could not behold him and Live. 
 
 If Mofes had been Ib fenfelefs to flatter hint- 
 ( felf with this hope, that he had been unable 
 to have fucceeded and tc conduit a great de- 
 fign, and that far from advancing things as for 
 as he did, (b weak a Head would loon have 
 grown giddy, and would it lelf have ruin'd 
 all its Projects. What inftance is there to be 
 found in all Hiftories of an Impoitor of this 
 kind ? This is not the Courie ufually taken by 
 Deceivers ; they do not expofe their Lyes ib 
 naked to the Light, and they take care not to 
 chufe Judges ib hard to be cozen'd, ns the Eyes 
 and Ears of Six hunder'd thouland Men, and a 
 whole Nation of Enemies. They torge fome 
 obfcure Miracle that had but few Witneffes, 
 and fpread abroad the noife of it by their Ad- 
 herents ; but efpecially they carefully avoid to 
 excite any Natural Contradiction, in confident- 
 ly calling People to Witnefs in things wherein 
 they would have caufe to tear they (hould be 
 found Lyars, and there is nothing they ftiun 
 more, than often to ftir up Mens Minds to di 
 prove them, or often to think of them ; they 
 efteem.themfelves happy that they once let them 
 pafs undilcern'd ; and it is impoffible they (hould 
 ib much itifle in themfelves all Thoughts of di- 
 
 Z ftruft 
 
a Difcoutfe on tfce 
 
 ftruft and fhame, that they dare continually fet 
 before the People fuch grols Cheats, in calling 
 them to Witnels, and exciting them by fb great 
 Confidence to confider them with greater dili- 
 gence. 
 
 Let Mofes be Examined on thefe Rules, and 
 let it be feen if he obferves thefe Precautions and 
 Meafares which Nature and Intereft would In- 
 fpire to the greateit, and even to the mod ftu- 
 pid of all Impoftors. On all occafion he ipeaks 
 of the Plagues of e/dSgjyr, and of the Wonders 
 of the Delert, and that with a Confidence (Suf- 
 ficient toincenfe the moft infenfible, if their 
 Reafba could have furnifh'd them with any 
 pretext to have deny'd it : He fpoke to them 
 of things that were common and evident, 
 which they could not be ignorant of. He gave 
 you (fakh he) Manna to eat, which was a Food un- 
 known to your Fathers ; your Garments waxed not 
 old upon you, neither your Shooes, for the j face of four- 
 ty years. Which amongft the Ifraelites could be 
 ignorant of this Matter . A Jle fpeaks all this with 
 ievere Reproofs, with Threats againll their pafl: 
 Infidelity, with fharp Predidions of their future 
 Difobedience. To conclude, He fpares no 
 thing of what might incenle their Minds, and. 
 of what might give them a defire to contradid: 
 him, if the things he afcrib'd to himlelf hac\ 
 not been true, or if they had heen doubtful 
 inibmuch that as true as they be, it is a kinc 
 of Miracle, that in fo many Rebellions an 
 Murmurings as he appeas'd, there fhould no 
 be found one Ible Jew that accus'd him o 
 Impofture. 
 
 It is then moft certain Mofes had no defign 
 to cozen the Jews, ne-iehcr is it poffible that h 
 
 did 
 
Of t&e TOfcS Of Mofes. 359 
 
 ^did effectively cheat them. And let not any one 
 pretend to look on theie Proofs only as pro- 
 bable Conje&ures, and only bare Appearances ; 
 they are Demonstrations in Matters of Fad-, 
 feeing that in rejeding them, one fliould be 
 ingag'd to hold nothing for ailur'd in any Hi- 
 ftory. 
 
 For the ground of all human Certainty, is> 
 that Man are not Idiots, and that there are cer- 
 tain Rules in Nature, from whence they never 
 depart, but by a total fubverfiori of Reafbn. 
 The contrary is no Iboner admitted, than that 
 there would be nothing firm nor conftant. Let 
 it be permitted to invent as one lift, that in the 
 Days of Ctefar and Pcwpey all Men were ftruck 
 with a Difteniper that made them take the Illu- 
 lion of their Imagination for real Truths, there 
 would nothing remain certain in all the Revo- 
 lutions that are Related of thole times, and the 
 Battels of Pbarfalia and ABium might be made 
 pafs for Dreams of Phanaticks. So that when 
 one is arriv'd to that pals that to believe a thing 
 is not, one mutt fiippole an effe&ual Folly ; I 
 do riot lay in a whole Notion, but only in a 
 great many Men, one is arriv'd at the Borders 
 of human certainty in things. It goes no far- 
 ther, neither alib can it be greater, even for 
 things prelent. Becauie, to conclude, we are 
 no lefs permitted to fuppoie this defect of Rea- 
 fon in Men now, and in our felves, than in 
 thofe that are paft, not only all things paft are 
 for us as if they had not been : But we cannot 
 tell neither what to think of thofe things we 
 lee tranfa&ed, and (hall be no lefs ignorant of 
 what is paft, and of the prefeat, than we are 
 for thofe to come. 
 
 Z ^ Nojf 
 
340 a Dffcoutfe on 
 
 Now there is no queftion but the Suppofiti- 
 on that Mofes deceiv'd the Jews is of this kind ; 
 for not to ipeak of the Folly that muft be at- 
 tributed to him, if he had taken fuch a way to 
 attain to this End, it is certain it would be to 
 have made all that People pals for Fools and 
 Senfelels, to fay they had marcht over the Red- 
 Sea on dry Land, if it had not been fb ; to 
 have thought they had leen a Mountain all of a 
 Flame, if they had not leen it ; that they fhould 
 have imagined to have been fed with Manna, 
 had they been fed only with ordinary Food ; 
 that they (hould have believ'd their Garments 
 did not wax old, though they were forc'd often to 
 change ; that they (hould have believ'd to lee, 
 that with a ftroke of a Rod, Mofes made Iffue 
 out of a Rock Streams of Water, fufficient to 
 fatisfie Six hundred thouland Men, although 
 they had feen nothing. 
 
 Doubtlels it would be no eafie matter to in- 
 vent Tricks or Machines that fhould imitate or 
 produce luch Effefts as thefe ; and could there 
 any one be found able to do it, it might be ve 
 ry well faid to him, that he would not want 
 Followers no more than Mofes^ and that he 
 might make lyjen believe almoft what he pleas'd. 
 Never thelefs it muft needs be that the Jews be- 
 liev'd to have leen all thefe ftrange Eflfeds, and 
 made no Icruple at all of yielding Ib ready an 
 Obedience to this Man's Law, and by fubmit- 
 ting that he (hould bear fuch an abfolute 
 fway over them, that alone without Guards., 
 or Army, he (hould condemn Thirty or Four- 
 ty thoufand of them to Death> and fee the Sen- 
 tence prefently put in Execution. 
 
 There 
 
Of t&e 015031$ Of Mofes. 34* 
 
 There have been fbma that have aflay'd, not 
 indeed to go Ib far as him, for there was never 
 any one fb void of Senfe as to attempt that, 
 but to fanfy ways by which Mofes might 
 have deceiv'd the Jews : For Example, they 
 pretend that to make the Israelites pafs the Red- 
 Sea, he took the opportunity of the Tides be- 
 ing out, and made them believe it divided of 
 it felf, and that afterwards the Tide coming in, 
 he made them believe, it of its own accord, 
 overflow'd and drown'd the Egyptians. They 
 pretend alfb that the Water he made iffue out 
 of the Rock, was nothing elfe but a lecret 
 Spring which he difcover'd by means of a Wild 
 Afs that he made follow him. But this is fb 
 wretchedly weak, that it does not deferve to 
 be refuted : Let it only be confider'd, how a 
 thing fb common as the Ebbing and Flowing of 
 the Tide, could be unknown, not only to. the 
 Jews, who had liv'd above Two hundred years 
 in vgy$t, but alfb to the Natives of the 
 Country, that they (hould fb ignorantly caft 
 themfelves into it? How could that Stream be 
 Ib little, and hide it felf from fb many People 
 who were all ready to Periih of Thirft, and 
 of a fiidden become fb abundant, as to latisfie 
 them with the Camels, and all their other 
 Beafts and Cattel And to conclude, by what 
 Art could Mofes fo dazle the Eyes of all this 
 People, that they believM that 'in an Inftant 
 with a ftroke of his Rod he made the Water 
 ftream out of the Rock like a great Tor- 
 rent ? 
 
 To conclude, It is to no purpofe to explain 
 
 one part of thefe Wonders, feeing one is forc'd 
 
 to confefs that one cannot explain them al! f 
 
 Z One 
 
a Difcourfe on 
 
 One muft wholiv forbear, or (hew the whole 
 Syftem intire, without prejudicing any part ; 
 for iaafinuch as it .appears the Jews were not 
 irnpos'd upon, it is futficient to convince and 
 oblige us to believe all the reft, and to confider 
 flibfes as the Minifter of a God, that would 
 make himfelf be known to Men ; for the Laws 
 of Nature being once furpaffed, does fuffice to 
 (hew,. that fomething appears greater than it; 
 and that never Man before Jefus Chrift, ap- 
 pear'd fb vifibly to be Dilpenier of the Power 
 of this Mafter of Nature, as him of whom we 
 Ipeak. 
 
 Some it may be will rather chule to lay, 
 that indeed, it is impoffible Mofes fhould have 
 impos'd on the Jews, but that it may very well 
 be, that they themielves might have contribu- 
 ted to the Deceit, and that they might confi- 
 der this heap of Wonders, all falfe as it was, 
 as a thing capable to procure them the Ad- 
 miration of other Nations. But certainly there 
 can be nothing but the defire of raifmg Ibme pre- 
 text of doubting, of one kind or other, that can 
 produce fb unlikely a Suppofition: For of all 
 things that unbelief can infpire, this is the raoft 
 .unjuftifiable. We will make appear afterwards, 
 this People could not yield to this Impofture, 
 in fappofing chat loon or a long while after the 
 Death of Mofes, the Law being already fetkd 
 amongft them, how any new comer fhould 
 think of fiich a ftrange way of rendring them 
 confiderable : And it was lo unlikely the love 
 of the Nation (hould incline them to it, that it 
 appears* that that very thing would have been 
 the grcatoft obftacle againft it, which is no lefs 
 certain in regaf d of Afo/w, than of any one die : 
 
Of tf)e 1130)1$ Of Mofes. 343 
 
 But there is alfb much lels appearance of it in 
 regard of the ancient Jews. For who can ima- 
 gin that by an intelligence with Mcfes they 
 would have fubmitted to a Law, which they 
 believed to be nothing more than the Pro- 
 duition of his own Brain, and for which ne- 
 verthelefs they fufferr'd themlelves to bo ib 
 hardly ufed, that for any little omiffion of its 
 Ceremonies, they were to fuffer Death with- 
 out Mercy ? Wh.it more can be done for 
 things of the we'jg'ui >'} Confequence, and that 
 have been ever in force { Befides it would be 
 pleafant to fee a Combination carryM on be- 
 twixt Five or Six hundred thoufand Men, and 
 that not one of them, nor of their Polterity, ever 
 difcover'd it. 
 
 For there was not one of thofe Miracles, but 
 that every one of all that People being all to- 
 gether in one Camp, might have difcover'd the 
 fraud, or that they might have avow'd as ha- 
 ving feen them, with their Eyes, or being done 
 in their Days, or in the time of their Fathers. 
 What a difficult thing then would it have been 
 to Mofes to have gained fb many People, and 
 efpecially a People fb hard to govern ? And 
 how could it be but there would have been 
 found fome heady Perfon, or ibme Man of 
 good Senfe, that would have oppoled fuch a 
 defign? Whoever would have attempted it, 
 muft have but little experience of Men, to be- 
 lieve but that there would fbon have been as 
 many Sedaries as Mofes, or at leaft, but that 
 he would have been delirous to have inform'd 
 Potterity of this Deceit, and might eafily 
 enough have done it. 
 
 Z 4 Befides, 
 
344 & Pifcotttfe on 
 
 Befides, What could there have been fitter to 
 have rencbr'd the Jews ridiculous to all the 
 World inftead of admiring them, and how blind 
 muft they have been not to fee it ? For Inftance, 
 What would the ^Egyptians have fakl of all 
 the Plagues Mofes laid he {mote them with, of 
 the flaying their Firft born, of the drowning 
 F bar-cab's Army in the Red- Sea? And by what 
 Complacency could all thofe other Nations 
 whom he boafted to have overcome by fuch 
 extraordinary ways, could they have fufferr'd 
 to pals for currant fo many Fables, unlefs they 
 had been alfb of the Combination, and as truly 
 Enemies of the Glory which is ridiculoufly 
 imagined, the others fought after. 
 
 I grant Men may invent Fables, yet they 
 do not carry them thus far when they defire 
 they fhould be believ'd, and befides they take 
 great heed to place their beginning a great 
 way off, and to hide it in the objlcurity of 
 paft Ages. But as it is not Mens fcope to 
 appear Ridiculous and Deceivers, they never 
 invent things that may be gainfaid by Witnei- 
 ies that are living, and by whole Nations that 
 are concern'd in them : For Example, It would 
 have been plealant for the Moors, when they 
 return'd into Africa^ being expelVd by the 
 Spaniards, to have gone about to have made 
 the World believ'd, that they were brought o- 
 ver by Miracles like that of Mofes y and that af- 
 ter tSie Mediterranian Sea had divided it lelf to 
 let them pafs through it, they faw it join toge- 
 ther again, and Drown an Army of I cannot 
 tell how niany thoufand Men that purfu'd 
 them; yet the defign would have been noJef 
 Extravagant in reibect of the Jews> for we muft 
 
 pot 
 
Of tfje 05(Dt$ Of Mofes. 
 
 not look on thole times though fo remote and 
 ignorant, yet not to be fb dark as they are repre- 
 lented ; Men heard and knew what part amongft 
 each other; they had the fame IntreftandPaffions 
 we have, they faw what they law, and knew 
 what was needful to be known, even as we 
 do. 
 
 Thefe two Hypothefies mull then of neceP 
 fity be laid afide ; neither was Mofes an Impo- 
 ftor that deceiv'd the Jews, nor were the Jews 
 of intelligence with him : There remains only 
 to fay, Mofes was not Author of the Book that 
 goes under his Name, or at leaft that it is but 
 fince his time that all the Miracles have been ad- 
 ded to it, that it contains ; this is the moft Infi- 
 dality can Infpire, but Reaibn will noc fuffer a . 
 Man of the leaft Senfe to ftop here. 
 
 If there were nothing elle to allure one that 
 this Book is truly of Mofes, and that we have 
 it juft as he wrote it, but only becaufe it goes 
 in his Name, that this Book teftifies that it has 
 .ever been attributed to him, and that till this 
 time none ever thought of laying the contrary ; 
 this were fufficienc caule, not in Reafon to 
 doubt of it, becaufe we have no other aflurance 
 -, that the Books of palt Ages are of Authors that 
 they are attributed unto. 
 
 And let it noc be alledg'd that there are Books 
 which having for Ibme time pafled under the 
 Name of certain Authors, have at laft been 
 found to be but forgery ; for not to enter into 
 this Query, it is impoflible this fliould happen 
 to a Book of the greateft Importance, to which 
 the Authors Name is of great Moment, and 
 whereof in all Ages there has been fo much care 
 tiled t.o Examine the Qriginal and Truth, be- 
 caufe 
 
3 Difcotttfe on tfjc 
 
 caufe Truth is of that Nature, that all things 
 agree therein, and concur in Eftablifhing it, 
 and that it isimpoffible that no Induliy, nor 
 Cunning, can find any thing that can contra- 
 did it ; on the contrary, Untruth and Fraud at 
 laft ciilcovors it fMf, if one makes it ones indea- 
 vour to inquire into it,becaufe it cannot chufebut 
 that a great many things will appear contrary 
 to it; and that aotwithftanding all the Fore- 
 fight and Skill thofe Deceivers have, it is impof- 
 fible let the Mind of Man be nevenfo wary, that 
 one ihould perceive all Inconveniencies may oc- 
 cur, and if one could forefee them, how to 
 frame ones lelf to adjuft them. For to conclude, 
 When to this purpofe there might be certain 
 Effects within the power of Men, it is alfo as 
 fiire, there are alfo a great many things with- 
 out their reach ; they muft be able to command 
 the Time prefent, and that to come , alter the 
 Courle of all things; and in a Word, be Ma- 
 fters of Nature, and of the Mind and Will of 
 Men. 
 
 So that it is evident we have incomparably 
 more Proofs in behalf of the Books of Mofes, 
 than there is for others. Thefe were depofit- 
 ed in the hands of ibme few Perfons, it was 
 but few that were concern'd about them ; 
 thole chat were, feldom thought of them, and 
 when they did it was of no great importance. 
 But the Book we fpeak of is of quite another 
 kind. It was always in the Hands of a great 
 People ; it was the continual Objed of their 
 Care, and as it was the Ground of their Religi- 
 on, and of a Religion that hated Lying and 
 Deceit, how was it poflible they would have luf- 
 ferr'd to be imposed upon, in regard of the Name 
 
 of 
 
Of tf)C XO&S Of Mofes. 347 
 
 of the Author, and that it fliould be altered by fb 
 many Fables ? Or how could all this be done and 
 that they fhould never perceive it ? And who 
 ' eould have been fo bold as to have attempted 
 all this? 
 
 Let this continu'd Courfe of Miracles, 
 wrought in *sgypt and in the Wildernefi, be 
 ferioufly confider'd, and let one ferioufly judge 
 if all thofe are things that can be foifted into a 
 Book, and made be accounted to pals for the 
 Original This is the utmoft could be done 
 for fome inconfiderable Book that was to be 
 feen but by a few Perlbns, and for fome pri- 
 vate Miracle that may be (aid, was done but in 
 prefence of a few Witnefles : And it is feen 
 thele things do not fpread far, nor do not 
 continue any long time ; they fcarce any fooner 
 appear, but they are oppofed, fo far as that they 
 fubfift no longer, unlefs it be amongft fome 
 ignorant People, who only taking things on the 
 firft Credit of them, never trouble themfelves in 
 throughly fearching into the Truth of Matters. 
 But there is nothing clear in the World, if it 
 be not, that no fuch thing can happen for the 
 Book we now fpeak of and defer ibe : I could as 
 well lay that it would be no hard matter now 
 to Infert in the New Teftament, as long aud 
 coafiderable a HUlory as that ; and how 
 idle foever this Suppofition feems, I cannot 
 tell but that 'twas harder to do it in the Books 
 of A/0/e.r, feeing the Jews refpeded it as much 
 every jot, as we do our New Teftament, and 
 that there was not one amongft them that had 
 not a very particular Intreft to know what was 
 qontamM in it, were it only to preferve them-? 
 folves from the Sentence of Death, which with- 
 out 
 
on 
 
 out Remiffion they were to -differ, if they omitted 
 certain Rites they were to perform. 
 
 But what does abfolutely prove the Vanity of 
 this Suppofition, is, that there is as it were two 
 Hiftories of Mofes, one that was written in the 
 Book that bears his Name, the other which is 
 as it were engrav'd in the Ceremonies and Laws 
 obferv'd by the Jews, the Pradice whereof is a 
 pregnant Proof of the Book that enjoin'd them, 
 and alfo of what it contain'd of greateft impor- 
 tance : For the greateft part of the moft Won- 
 derful Miracles were (hewn by the Ceremonies, 
 and other things that ierved in the Worfhip of 
 the Jewifli Religion. The Pot of Manna kept 
 in the Ark, was a Monument of Gods Miracu- 
 lous feeding that People in the Wildernefs. 
 Aaron* Rod that bloffom'd, was a Sign of the 
 manner how God confirmed the Prielthood to 
 him; and the Two Tables (hew'd what's rela- 
 ted in Exodus, touching the Eftablilhing the 
 Law. The Sacrifice of the Pafcal Lamb, the 
 Ceremony of the Azywes, and the appointing 
 the Tribe of Lev* for the Service of the Temple, 
 fhewM the Paffage of the Angel, the Death of 
 the Firft born of the ^gyftians, and the deli- 
 verance of the Children of Ifrael. The Plates 
 of Goldnail'd to the Altar, was a Memorial of 
 the Death of thofe unadvis'd Levites, that dif 
 puted the Prieft-hood with Aaron. To con- 
 clude, The Ark, the Tabernacle, the fimdry Or- 
 ders of Priefts and Levites ; all the Ceremonies 
 of Sacrifices, and Wafhings ; all the Laws, the 
 appointing the Countries beyond Jordan to the 
 Tribes of Reuben, Gad, and the half Tribe of 
 Manages : The Cities of Refuge for Man flaiers; 
 I lay all thefe things which it were no leis ab- 
 
 furd 
 
Of tfje QlSCDfclS Of Mofes. 349 
 
 urd to deny, than it were to lay there were 
 never any Jews, have a necefiary reference and 
 dependance on the Books of Mofes, and do in- 
 vincibly prove that they could not be writ fincc 
 his Time. 
 
 For to this purpoie, it muft be either that all; 
 we have laid has not alfo been fettled but fines 
 Mofes's time, and after publifliing the Books at- 
 tributed to him, or that being Eltabjifhed by 
 Mofes his Word, and without any Book, Ibme 
 Ihould add thele Books to the Ceremonies and 
 Laws that were in ule, and added thele Mira- 
 cles, the more to enjoin this People to the 
 oblervation of this Law. But all this is Ib 
 unlikely, that there was never any Perlbu 
 known that durft lerioufly maintain any fuch 
 thing. 
 
 How can it be laid, for Example, that the 
 Pentateuch was made and publifhed a long time 
 after Mofes his Death, and that it was the Caule 
 of Eftablifliing the Law and Worfhip of the 
 Jewifli Religion contained in it ? It may as well 
 be faid, the Ark and the Tabernacle, which 
 are the Foundations of this Religion, were not 
 made neither but a long while after Mofes, and 
 after the publifliing of this Book. Now this can- 
 not poffible be, for all the Jews were perfwa- 
 ded their Ark and Tabernacle were made by 
 Mofesy as this Book does mention, and it can- 
 not be concciv'd by what Fancy they could be 
 of this Opinion, if they themlelres had made 
 them after they had leen and received this Book, 
 which had not been known till a long time 
 after Mofes his Death ; doubtleis this would 
 have been one of the Plealanteft things in the 
 World, and the mod unparallel'd, either that 
 
 this 
 
& Difcoutfe on 
 
 this Book being made of a fudden, and in a 
 readinefs with this great number of Laws and 
 Ceremonies, as being already in ufe, they after- 
 wards came to be Eftablifh'd ; or that being 
 made by little and little, and juft as all thole 
 things were fettled ; it had always, as is faid at 
 the Palace, Retroactive Effe<5t, to make each 
 thefe Eftabliftiments be attributed toMofes. 
 
 How alib could this People, who beginning 
 to receive this Law, had they at leaft known it 
 had been untrue, that it had been pradis'd fince 
 Mfis, and that it had a conftant Succeffion of 
 Priefts fince Aaron, could they have Univerfal- 
 ly perfwaded themfelves, that what this Book 
 Commanded had been always pra&is'd, and 
 that the Priefts it Eftablifhed, had received their 
 Miniftry from Aaron, by an uninterrupted Suc- 
 ceffion i 
 
 And how alfo upon this fame Foundation, 
 could all the other Tribes and Families have 
 fufferr'd the Tube of Levi> and the Sons of 
 Aaron, to ufurp to themfelves the Prerogatives 
 belonging to the Prieft-hood, and to the Office 
 of theHigh-Prieft? 
 
 There is no left abfurdity in the other Suppo- 
 fition, which is, That the Law being given by 
 Mofe s his bare Word, was preferv'd by the Jews 
 for Ibme time only by meer Tradition, and that 
 afterwards thofe that wrote it added thereunto 
 all thefe Miracles ; for befides that it were alrea- 
 dy a kind of Miracle, and hard to believe, that 
 this People fhould receive fb fevere and trouble- 
 fbm a Law, as that was, from a Man that had 
 done nothing extraordinary : How could it be 
 that Adofes, who doubtlels had the ufe of writing, 
 (hould have omitted fb Eflencial a thing, and 
 
 fhouid- 
 
Of tfie 'BOJfcS Of Mofes. 51 
 
 fliould not leave in Writing a Law that contain'd 
 fb many Rights and Ceremonies, and fb many 
 Directions, that it was neceflary to have it al- 
 ways in readinefs, not to fail in Ibme part or o- 
 ther of it. 
 
 Alfb we are informed by this Book it felf, that 
 Mofes fail'd not herein. Mofes (it is laid) wrote 
 this Law, and gave it to the Priefts, the Sons of 
 Levy, and command it fljould be Read every feventh 
 year at the Feaffi of Tabernacles. And it is there laid 
 in feveral places, That God commanded Mofes 
 to Write what he commanded him on the Moun- 
 tain. If the Jews then had received this Law 
 from him only by Word, how then could 
 they receive a Book that contain'd Ib grols and 
 marufeft a Lye, and that had in it an Exprels 
 Command from God, wherein their Legiflator 
 had fail'd. 
 
 This lame Command of Reading the Law 
 every Seventh year at the Feaft of Tabernacles, 
 as being given by Mofes, does (hew allb that it 
 could not be chang'd nor aher'd ; for it was 
 impoffible but thole alterations would have been 
 dilcover'd, and being Ib, that they flioi^d be fuf- 
 ferr'd by a People Ib wedded to this Law, and 
 whole Love for it was grounded on the Opinion 
 they had of believing it to be Divine and Writ 
 by Mofes. Moreover that thefe Miracles were 
 of a very lurprizing Nature, being mention'd 
 throughout the whole Book, repeated in fun- 
 dry places, and involved in the Principal 
 Events, there would have been need to have 
 made a new Book to have adjufted them, and 
 not barely to have alter'd one that had been re- 
 ceived before. 
 
 We 
 
9 Difcoutfe Dtttfje 
 
 We muft therefore again return to this pre- 
 tended Glory of the Nation, and maintain that 
 the Jews willingly fufferr'd this falfification, 
 and that they were even glad that all thefe 
 Miracles were added to their Law, and that the 
 Story of them was written. 
 
 This might have Ibme colour were the Que- 
 ftion only of matter of Policy. It might be 
 well faid to the Romans, for Example, that 
 they defcended from *sneas, and it may be the 
 French will fuffer it (hould be faidj they f prang 
 from the Trojans. Thele are things fbme Peo- 
 ple fanfy might be, and that no body is con- 
 cernM to oppofe them, and which do not 
 thwart other things that have been a long 
 while eftablifh'd, and are regarded as the moft 
 Considerable. But as for the Jews, thole Peo- 
 ple fo Zealous of their Religion, Ib Faithful in 
 their fmalleft Traditions, and to whom Lying 
 was io feverely forbidden, this Suppofition is 
 wholly unlikely and improbable. 
 
 For I do not believe that the boldnefs of de- 
 nial can go fb far, as to deny all the Proofs of 
 the Zeal the Jews had for their Religion, fee- 
 ing that even at this day they have fo great a 
 Veneration for their Law, that for above Sixteen 
 hundred years that they are difpers'd> and that 
 they fee no Effect of what was promis'd them, 
 they ftill obferve it with the fame exatnefs as 
 they did almoft at firft, and ftill wait for the ful- 
 filling of thofe Promifes. 
 
 What appearance is there then, that they 
 would have fufferr'd thofe Books they look'd upon 
 as the very Word of God, to be ftuft with fiich 
 a horrible Number of Lyes ; in making themfelves 
 thereby unworthy his Prote&ion, and running 
 
 the 
 
Of tfie 'BCDftS Of Mofes. 353 
 
 the danger of being Convided of Fraud by all 
 their Neighbours? Was not this to hazard lofing 
 all to gain nothing ? 
 
 There needs no more than this to convince 
 any Man of good Senle and Judgment : But if 
 one would further infift on the Love of the Jews 
 for their Nation, and pretend that the defire of 
 making themlelves be admir'd, could induce 
 them to commit this Fraud, let us lee if the 
 quite contrary will not appear, and if there be 
 the leaft likelihood they could believe to be the 
 more confider'd by the things related in this 
 Book, which appear ib difgraceful to the Nati- 
 on in general ; and if all things had been in 
 favour of the Publick, let us fee if it be likely 
 that private Perlbns, and whole Families, would 
 therein willingly have lacrific'd themlelves, lee- 
 ing elpecially nothing conftrain'd them, and that 
 needing only to invent, it was at their free Li- 
 berty to choole what way they pleas'd, and to 
 have fav'd every body, without ftirring up any 
 to dilcover their Fraud. 
 
 Had he faid nothing but what would have 
 been for their Honour, as thole great Miracles 
 that (hew fuch a particular Protection of God 
 over them, had not that been fufficient with- 
 out inventing ib many things wherein fo ma- 
 ny People were concernM to oppole them, and 
 others allb that render that Nation Ib worthy of 
 dilgrace. 
 
 What is there, for Example, more wretched 
 than the fear and murmuring of that People for 
 the bitternefs of the Waters, and the want of 
 Provifions, and for the Thirft they fufferr'd at 
 RiphiJim ? They were fcarce any fooner got out 
 of vgypt, but they forgot all they would have 
 A a the 
 
3 S4 3 Difcoutfe on tfje 
 
 the World think God did for them. They 
 think they are forfaken and betray'd, laying, 
 That they had been brought out of a Coun- 
 try where they liv'd at their eale, though they 
 were Slaves in it, that they fhould die in the 
 Wildernels; they doubt either of the power or 
 prote&ion of that God that had fo wonderfully 
 appeared for them, and are ready to Rebel a- 
 1 gainft the Man that they believ'd was choien 
 of God to deliver them. Is it not the greateft 
 and fhamefulieft weaknefs that can be ? Is it 
 not the height of Ingratitude, both towards God, 
 and their Conductor ? What could their greateft 
 Enemies have invented more fhameful to them ? 
 And w;ho can imagin that to make them con- 
 iiderable to the World, and be thought the Peo- 
 ple beloved of God, they fhould have dreamt to 
 dilplay themlelves ; fo inconftant, unfaithful, and 
 ignorant, that for Fourty years that they faid 
 they were fed with Food come down from Hea- 
 ven, there icarce paft a day but they were heard 
 cry like Children, and wiih'd with Tears in 
 their Eyes, they were *ftill Slaves in *sgypt, 
 that they might have their fill of Leeks and 
 Onions. 
 
 One rnuft Tranlcribe the whole Book of 
 Mofes, to wite all the Infidelities and Errors of 
 this People, for there is fcarce any thing elfe 
 to be -feen in it : They feem to have ftudy'd to 
 equal their Crimes with the Bleffings God be- 
 ftow'd on them. There was Icarce any one 
 thing in which thsy RebelPd not againlt their 
 Leader, and they were Icarce free from one 
 Panifiiment, but that they dilerv'd another; fo 
 that nothing could hinder that head-ftrong Peo- 
 ple froiu falling frequently into the lame Crimes; 
 
 nor 
 
Of tfje OBtt&Sl Of Mofes. 355 
 
 nor the Example of the 25000 that the Sons of 
 Levy flew by the Command of Mofes for their 
 Sin of Idolatry ; nor that Fire that deftroyed 
 near 15000 for their Infiirre&ion ; nor that grei- 
 vous Plague of Fiery Serpents ; nor the great 
 Punilhment inffiifted by Mofes, for their Sinning 
 with the Daughters of the Midianites, which 
 coft the Lives of molt of the Princes, and of 
 24000 of the People. 
 
 But to fay all in a Word, what can be feen 
 more ftrange and fhameful to them than the 
 general Apoftacy they fell ihto when Mofes was 
 on the Mount Sinai> and that thole Rebels made 
 Aaron make them a Golden Calf, and facri- 
 fic'd to it as to their God ? Let all thefe^Gir- 
 cumftances be well confider'd, and it will be 
 ieen, that a ^People that is capable to fall 
 therein, is at the lame time guilty of all Vices 
 at once, and efpecially of Folly and Extrava- 
 gance. They fay they were brought out of the 
 Land of their Enemies by the greateft and ftran- 
 geft Miracles that could be ; Ib that there is not 
 a ftep of their Life wherein the wonderful Pow- 
 er and Goqdnefs of God is not exprefs'd towards 
 them ; this God forgives all their Murrnur- 
 rings and all their Incredulities; inftead of 
 punUhing their Difturfts, he beito i vs on them 
 Meat and Drink where there never was any 
 before, and fully fatisfies the meaneft and loweft 
 of their Defires. 
 
 Neverthelefs whilft they knew their Deliverer 
 and their Conclu&or w^,s on .the Mount with 
 the lame God, receiving Orders for their Con- 
 du6t, a fudden and ridiculous Fear fiezes them ; 
 they are troubled at Mofes his ftay, and without 
 kjtiowing why or wherefore, require of Aaron a 
 A a 2 God 
 
a Dtfcoutfe on 
 
 God to march before them ; they force him to 
 make a Golden Calf, which they let on an Al- 
 tar ; they call it the God that brought -them 
 out of <j/gyft) and give to this plealant Divinity 
 made of Bracelets and Ear-Rings, the lame Ho- 
 nours and Prailes as they owed and were wont 
 to give to the true God, Creator of Heaven and 
 Earth, which had cholen them from amonglt all 
 People for his Favourites. 
 
 One mult needs have loft their Senles to ima- 
 gin this People (hould fuffer that this Paflage 
 fhould be added to their Hiftory, and that 
 diey fhould do it to acquire the admiration 
 of other Nations ; could they think their Glory 
 had not been compleat without it ? Is it not on 
 the contrary a ftain that never can be waflat 
 out, and which Pofterity will for ever tax them 
 with ? And is it not rather one of the Itrangeft 
 things in the World, that this Action Ihould be 
 come to our Knowledge, and that this whole 
 Nation fliould not have us'd all their indeavours 
 to fupprefs the Memory of it, much lels to in- 
 vent it. againft themlelves, and to fuffer to 
 add to Ib many things that might have ferv'd 
 to make them be confider'd, a PaiTage that co- 
 vers them with fhame to all Eternity. 
 
 And we find that Jofepbw manag'd the In- 
 trelt of his Nation Ib different a way, that he 
 choie rather fo expole himlelf to the reproach 
 of violating the Law of Hiftory in fupprefling 
 this Crime publickly committed by the Jews in 
 -the Wilderneis, than to expole them to the 
 (ha me of all the World in divulging it. 
 
 How could it be allb that the Rebellion of 
 Corah (hould be added to this Hiftory which 
 was fo fhameful to all his Pofterity ? Was there 
 
 no 
 
Of tljeTBaj^Of Mofes. 357 
 
 no Caule of fearing leaft fome or other of his 
 Family to free them from this dilgrace, would 
 have difcover'd the falfenels of it I Wherefore 
 fliould they rather than others bear the Burden 
 of this diigrace ? Had they caft Lots for it ? 
 Was it a thing they could not avoid ? And is it 
 not evident that if it had been a Fiftion, all 
 the whole Family together would have oppos'd 
 it, and would have defir'd the Authors of this 
 Fraud to have fought out othsr Flourifhes to in- 
 rich their Hiftory ? 
 
 But if the Dying Words of Mofes be con- 
 fiderd, that Threatens this People with Ib ma- 
 ny Calamities, and fo many Curies ; and that 
 after reproaching them with all their Rebelli- 
 ons, farther declares to them that they will 
 commit yet far greater, and for their Punifli- 
 ment they (hall fall imp endlefs Mileries ; that 
 they .{hall lee themielves trodden down with Ene- 
 mies, and reduced to fuch a ftrait, that they (hall 
 lee their Cities deftroy'd, their Wives and 
 Daughters ravifti'd, and their Sacrifices abo- 
 lifh'd. And to conclude, that they fliall be car- 
 ry'd away Captive, and diipers'd over the Face 
 of the Earth, fo be a Shame and Reproach to ill 
 the World; I lay if all this be confider'd, I 
 cannot tell what one muft be, to imagin that 
 this People could combine with any body that 
 had us'd them Ib fharply. But it is moft of all 
 to be oblerv'd, that thefe are not only bare DIP 
 courles of one that would terrifie his Followers, 
 and only Threatnings of what Evils Ihould be- 
 fal the jews if they fail'd obferving the Law, 
 If they in Ibme places appear'd Conditional, in 
 others they are Pofitive Prophecies, which de- 
 clare they will abfolutely Tranlgrefs this Law, 
 A a 5 a> 
 
3 $8 3 Dtfcoutfc on 
 
 as indeed they did, and that all thefe Evils fhall 
 fall upon them, as allb it hapned. What likeli- 
 hood is there then, that the Jews fhonld be fa 
 fimple, or rather fb ftupid, to fuiFer fuch Pro- 
 phecies to be added to their Hiftory, and that 
 in a defign of Honour to their Nation, they 
 fhould confent to a thing that mull needs turn 
 to their fhame and difgrace ? For could they 
 not fee that if thele Productions prov'd falfe, 
 their Religion would pals for a Cheat, and they 
 mnft of neceffity lofe the Credit they had got 
 all the World over ; and if indeed they fdil in- 
 to thefe Miferies, they (hould be efteern'd the 
 worft of Men ; and inftead of any Comfort, 
 were only to exped the fcorn of all Men, of 
 falling into the Miferies they were warn'd of, 
 and to be fallen in them for having drawn on 
 themfclves Gods Indignation for the breach of 
 his Law. 
 
 So that whatever Liberty one gives to the 
 Imagination, it produces nothing but Chimera's ; 
 Afcf's did not abufe the Jews, he could have 
 no fiich defign, and if he had, it was impoflible 
 he (hould fucceed in it by the ways he took ; 
 neither were the Jews of intelligence with him a 
 to impofe upon their own Polterity, and up- 
 on all other Nations : Ir was no Stranger that 
 made ufe of this way to make them believe 
 either by what he found Eftablifh'd amongft 
 them, or by Tradition, or by Writing ; and it 
 is as unlikely that the Jews fhould be con- 
 cern'd in this Impofture with any body elfe, as 
 with Mofes. 
 
 This is a little of what might be faid on 
 this large Subjed:, for it is not to be thought 
 one c^n relate all the Proofs this Book gives 
 
 of 
 
Of tf)C 050)60 pf Moles. 359 
 
 of its Truth; the more one thinks of them, 
 the more they do difcover themlelves to us ; it 
 is an Inexhauftible Spring of Light, and with- 
 out being at the trouble of explaining them, 
 one finds the Language and Stile of this Book 
 is not the Production of Man, nor of human 
 Willlom. That nothing is more different from 
 the ways not only of Impoftors and Cheats, 
 but alfo of thole that are called Prudent, and 
 Wile Men of the World ; that it is a Stile very 
 fingular, and quite different from that of Men, 
 which a6t by their own private Spirit, and 
 that therein is not difcovered common Paffions, 
 common Jnterefts, nor Prudent, nor Politick 
 Ends, as is ufually leen in others. And to con- 
 clude, that it is impoflible fo much to diveft 
 human Paffions, as one muft to produce fiich a 
 Work, wherein Ib little of Man doth ap- 
 pear. 
 
 Neverthelels this Book is, we have it, and it 
 was not Chance nor Fortune made it. It hath 
 been, and is the .moft confiderable Objedt that 
 -ever was in the World ; for Two thoufand 
 years the molt confiderable People in the 
 World were Ib enamour'd with it, that they ne- 
 ver let it out of their fight : From the Hands of 
 this People it fell into the keeping of Chriftians, 
 that is, it was fpread over the Face of the whole 
 Univerle. And now at the End of Sixteen hun- 
 dred years, thele two Nations, diametrically op- 
 pofite, itill confider it with the lame Veneration., 
 difpute of the right meaning of it, and therein 
 equally find the Original right they pretend to 
 the Kingdom of Heaven, wherein they both 
 think no others have any Intrcft. 
 
 A a 4 Who 
 
a Dtfcoutfe on 
 
 Who then durft prefiime to lay, That he may 
 chule to be any way concerned in a Matter of 
 this importance ? And who is it can forbear, 
 and lay this Book afide as it is, without being 
 fatisfi'd whether it be true or falle, as a thing 
 that were indifferent, or of which the Truth 
 were not to be found out ? Or who can be Ib 
 obftinate to go on Head-long againft fuch an 
 abundance of Truth and Light, without any o- 
 ther ground but his own Humour, andprefume 
 to determine from the dark Dungeon where Na- 
 ture has exil'd them. Miferable Light of his 
 weak Reafbn, that there is no other Being in the 
 whole Univerfe can Effect fuch great Wonders, 
 and that they are nothing elfe but a Parcel of 
 Tales and empty Vifions. 
 
 But the Realbn fbme Perfbns are not con- 
 vinc'd with Proofs that are Ib plain to others, 
 is, becdiife their Intreft and Paflions fb take them 
 up, that they fee all things elfe only at halves. 
 This is the true caule of all thole Doubts that 
 are form'd againft Religion, becaule indeed 
 there is nothing fo contrary to our Paffions, 
 as the Life it commands us to lead. And Ib 
 it is no hard matter to underftand that it op- 
 poles a thing that diredly attacks them, and 
 chat cannot be fetled but by their Ruin. 
 
 This nay very well happen in this regard, 
 feeing it is oblerv'd even in Natural things ; and 
 if ibrnetimes the meer Imagination of an Event 
 cue does not like, though it be impoflible it 
 Ihould come to pals, makes one fanly as if one 
 "ifeally doubted, when indeed one has no Caufe 
 to tear: how much rather when we are ab- 
 fblutely forced to quit what is moft dear to us 
 in the World, will it be more capable to dazle, 
 
 and 
 
Of t&e'BorttfOf Mofes. 361 
 
 and make one doubt of a thing, to the belief 
 whereof the Heart fhould be as much con- 
 cern'd as the Mind ? 
 
 One knows, for Example, a Perlbn of great 
 Senfe and Wildom, but fo ftruck with the 
 horror of Death, that one asking him if he 
 would not lay his Life there is a City call'd 
 Rome, if there was any thing to be got by it f 
 the party freely anfwer'd, No. This Doubt 
 certainly had never befallen him, and he could 
 never have fcrupl'd in the leaft at any thing 
 elfe could have been faid to him on this Mat- 
 ter. But at the Inftant the Idea of Death 
 offer'd it felf to his Mind, it wholly took up 
 his fanfy. All the Evidence that Rome fubfift- 
 ed, vanifh'd away ; and if there came not 
 Ibme real Doubt that all one faid was falie > 
 there paft at leaft fbmething in his Head, or 
 rather in his Heart, that made him ad as if he 
 had effectively doubted. 
 
 I know no body will own that the Love of 
 .Pleafures, and of this prefenr Life, will blind 
 Men to this degree, and that every one pre- 
 tends their Doubts are very Sincere, and that 
 the unwillingnefs Men have in not believing 
 Matters of Religion, proceeds only from their 
 Underftanding. But it is not necelTary to prefs 
 Perfbns upon this Point, becaufe one Cannot 
 well make them lee that in their Iv'arr, 
 which tliey cannot fee there themfeJves , for 
 the Motions of the Heart are net like thole of 
 the Underftanding ; thefe latter are done either 
 by Progrels, or by a quick and clear Light, 
 which makes us take up Refblutions, and that 
 let us on Action ; and it is impoffible we 
 fnould feel them, and not know them. But as 
 
 fpr 
 
362 a Difcottcfe on tfe 
 
 for what we do by the Inclination of the 
 Heart, it is quite different ; thefe are certain 
 hidden Springs, born with us, which incline us 
 to things without any Progrefs of Reafbn, and 
 almoft without Knowledge ; and thence it is 
 that without due confideration and timely 
 care, it is almoft impoffible not to be deceiv'd, ; 
 the Heart, if it may.be Ib faid, fb mingling it 
 lelf with Reafon, or rather becoming 16 much 
 Mafter of it, that it is the Principle of all Actions, 
 yet fo, that one fcarce perceive^ that it is any 
 way concerned. 
 
 But let thole that doubt, at leaft own, 
 That they do not do their utmoft to be en- 
 lightn'd, which can proceed from nothing but 
 the Will. They will eafily own this* if they 
 are in the leaft Ingenious, becaufe they cannot 
 deny but the whole Life ought to be imploy'd 
 in leeking out fb important a Truth ; whereas 
 they have Icarce ever minded it, and that of 
 all things, it is probably what they have leaft 
 thought of. 
 
 When one fhall have obtained of them this 
 fmcere defire of ierioufly applying themfelves to 
 inquire after the Proofs of Religion, it will be 
 no hard matter to carry on the Evidence of it 
 farther, ,in taking the Courle we have laid 
 down : For befide, the Matter of Faft, where- 
 of we have given a Specimen in this Difcourle ; 
 there are an infinite Number which depend on 
 the Judgment, and which prefent themfelves in 
 heaps, when one diligently Reads the Scriptures. 
 It is to thofe one ought chiefly to give heed, 
 becaiile they have this advantage, that in per- 
 fwading the Truth ; they allb make .it to be 
 belov'd, without which all fignifies nothing : It's 
 
 true 
 
Of tfje *$ Of Mofes. 
 
 true there are but very few fb qualin'd as they 
 fhould be, that is, to have a kind of relifli of 
 Truth, and a fincerity of Heart, which very 
 Icldom meet together. But we mirft #t leait 
 endeavour to have it our lelves, and impart it to 
 others, and awaken in them the Thoughts they , 
 muft have loon or late, if they intend to believe fo 
 as may be to their advantage. 
 
 The End. 
 
 Appro- 
 
Approbation of Doctors. 
 
 WE whofe Names are here under-written, 
 Doctors in Divinity, of the Faculty of 
 Paris, Confefs we have Read a SmaU Trea- 
 tife, calTd A Difcourfe upon the Proofs of the 
 Books of Mofes. All thofe who Read it will find 
 much advantage* and fatisfa&ion thereby ; for al- 
 though Faith be fufficient to Enlighten a Chriftians 
 Mind, and to ferfwade him of the Truths God has 
 been pleased to (hew him : Neverthelefs, when Rea- 
 fons to believe, are joind to this Faith, and that 
 one is inclined by lew Teftimonies, allowable by 
 their own Authority, to admit of thefe revealed 
 Truths, this Creates in the Soul, a Light which 
 fills it with Joy and Peace , Deus autem 
 fblatii repleat vos omni gauciio & pace in cre- 
 dendo ; This dcubtlefs will arrive unto thofe that will 
 Read th fmatt Treatife with a defire of being 
 inftruffed, feeing therein is Jhewn the Hiftory of 
 Moles, his Government, his Miracles, his Books, 
 &c, all grounded with fo much Evidence, and 
 bearing a Relation to Jefits Chrijt our Divine 
 Mediator, that theje Proofs alone were fufficient 
 to convince them, if Divine Faith did not deter- 
 the Matter. It is what is our Judgment 
 
 f 
 
of this little Treatife , which contains nothing 
 contrary- to the Catholick Faith nor to good Life. 
 Dated at Paris the if. of May, 1671. 
 
 Le Vaillant, Cur ate of St. 
 
 Chriftophers, 
 Grenet, Curate of St. 
 
 Bennet. 
 Marlin, Curate of St. 
 
 Euftach. 
 Labbe. 
 Petit Pied. 
 T. Roullard. 
 
 AD- 
 

 ADVERTISEMENT. 
 
 THts little Difcourfe which follows, though very 
 imperfect, was not Efteewd unworthy to be 
 added to Monfieur PctfcallV Thoughts, as well be- 
 cattfe *tis agreeable to his Notions, of alfo for the 
 greatmfs of thofe it infmuates ; for whatever Truth, 
 tt contains, it is nought elfe, to be ylain, but an Idea 
 and wijb, the Execution whereof is difficult, and a 
 great diftance off. But it is not imtoffibky and 
 that, in a matter cf this Mature, fufficeth to in- 
 cline, and it may be^ oblige feme or other that think 
 themfclves capable^ to ingage farther in the bufinefs. 
 If fcwe did but begin, ethers may advance the IVork^ 
 each Tii ay add fcmctbing ace cr ding to their Cafa- 
 city, and probably, there might [con enough be found, 
 if not to faw the Truth of Religion,* in a way as 
 Geometrical as is fawn , that, for Exam fie, a cer- 
 tain crooked Line, way always tend to a certain 
 fight Line, without cver touching it ; both the one 
 and the other being wen continud for cvtr ; at leaft, 
 to prove it with as much ccn-vi&tQn, and to leave 
 Ion and light m the Mind. 
 
 That 
 
[368] 
 
 That there is another kind of 
 DEMONS T RATION, and as 
 certain as that of GEOMETRY. 
 
 THE greateft part of the affurances we 
 have, are grounded but on fmall Num- 
 ber t)f Proofs, which being feparated, 
 are not Infallible, and yet neverthelels in. Ibnie 
 Circumftances, being united together, become 
 fo ftrong and clear, that they more than iuffice 
 to condemn thofe of Extravagance, that fhould' 
 offer to deny them, and there would fooner 
 Doubts arife in the Mind touching any Demon- 
 ftration whatever, than of them. 
 
 That the City of London, for Inftance, was 
 burnt fbme years paft, it is certain, this is not 
 truer in it felf, than that three Angles of a Tri- 
 angle, are equal to two Right Angles; but it may 
 be laid, it is truer in relation to Men in general. 
 Let every one hereupon Examin if he can fo 
 much as doubt, and confider by what degrees 
 he acqu* M this certainty, which one finds to be 
 more intimate, and of another Nature, than 
 that which comes from Demonftration, and e- 
 very jot as full, as if one had leen that conflagra- 
 tion with their own Eyes. 
 
 Neverthelels how many be there, that not 
 having heard twenty times of this Accident, at 
 the firft time would, it may be, have lay'd even 
 
 hand 
 
[3*93 
 
 hand that fuch a thing hapen'd ; it may be two 
 to one the fecond time ; then afterwards upon 
 farther Thoughts, they would lay a hundred to 
 one of it ; at the Fourth, a thouftnd to one ; 
 and at laft, at the Tenth time, they would even 
 venture their Life of the Truth of it : For this 
 Multiplication is quite another thing than that 
 of Figures, in which the addition of one Figure 
 does fo mightily increafe the whole : As for In- 
 ftance, if to the Twenty four Letters one (hould 
 add one more, this would caufe an exceeding 
 Multiplication of Words, that might thereby be 
 composed ; the Reaibn is evident, for to what- 
 ever part the Addition of one Number can fet 
 Multiplication, the Infinity is always a great 
 diftance off; whereas on the other hand, from 
 the Second or Third Proof, as they are fta- 
 ted, one may attain the Infinity, that is to %, 
 the Certainty that the thing is. 
 
 So that as a Man would be counted a Fool 
 if he fliould ftagger ever fo little of loofing his 
 Life, if with three Dice, one fhould throw 
 Three fixes twenty times following, or to be an 
 Emperour, if one mift, yet there is infinitely more 
 extravagance to doubt that the City of London 
 was burnt ; for it is eafie juftly to know the 
 odds of this Wager or Game, and in how ma- 
 ny times one undertakes to throw thre Sixes. 
 But it is not fo with the Proofs that makes us 
 believe this Fire. It is not a thing can be af- 
 lign d, and as infinite as numbers are, there be 
 not any can determine it. We plainly per- 
 ceive that is a thing of another Nature, and 
 that we are no lefs certain of it, than we are of 
 nrit Principles, 
 
 Bb For 
 
C 37 ] 
 
 For to what degree fbever one ftretcii the 
 difficulty of a certain hazard, as for Inftance, 
 to make a blind Man at the firft dafh find out 
 exa&ly a Speech of Cicero\ by taking the Let- 
 ters hap hazard one after another, that com- 
 pos'd it after having been mingled altogether. 
 It is true, that though this be unrealbnable to 
 propofe, yet a Man well skill'd in the Know- 
 ledge of Numbers, will juftly determine, that 
 the thing is feafible,, there being no real impof- 
 fibiliey, but that it may be effected : But as for 
 Matters of Fa&, they are certain, or they be not. 
 There is a City of Rome, or there is not. The 
 City of London was burnt, or it was not. 
 There is no doubt of this. But fbme may lay. 
 Grant that a Man had indeed let the Letters in 
 order, and that one will bet whether he has 
 found Cicero's Speech ; here is a Matter of Fad, 
 and of the fame kind as that of Rome, never- 
 thelefs one may judge what may belay'd. It 
 is true, but you have not feen what he has 
 found ; if you had, the matter had been out of 
 doubc ; you would know for certain if it were 
 the Speech or not. It is the fame of Rome ; the 
 things that prove there is a City of that Name, 
 (hews it us as plain, as if we had liv'd there all 
 our Life ; there is no difficulty in the Cafe. 
 
 So allb the certainty one has that Rome is, is 
 a DemonftratSon in its kind, for there are ieve- 
 ral forts of Demonft rations, and one attains to 
 know them by other ways, than thole of Geo- 
 metry, and alib by plainer ways, although one 
 do not, it miry be, 16 well perceive the progrels 
 of it. 
 
 AH things that do not depend of hazard are 
 of this .kind, and ic is certain, there be fbme 
 
 things 
 
C 37i ] 
 
 things that the multiplying of all the Figures 
 in the World, can never attain to : For In- 
 fiance, Take an Idiot, let him in the firft Pre- 
 fidents place, and bid him make a Speech ; is it 
 poffible to aflign how likely it would be, that 
 he would not Word for Word, hit upon the laft 
 Speech the Prefident made? No certainly, and 
 the Reafon is, becauie the things of the Under- 
 ftanding, and the Mind, are not of the fame 
 Nature, as thofc of the Body. 
 
 If one found out a Speech of Cicero's in rang- 
 ing, by hazard, a Printers Letters, it is plain 
 this may be done ; this is nothing, but aifem- 
 bling Bodies, which is poffible in the infinite. 
 But to find a Speech by thought, is quite an- 
 other thing ; for a Man never lays a thing but 
 becauie he will iay it ; and he cannot lay any 
 thing, but what the Light of his Mind dilcovers 
 to him ; ib that he only lees as he has more 
 or lefs Light. And there are an Infinite Number 
 of things, where it is impoflible this particular 
 Light of -each Mind, can attain, as there arc 
 many things, to which the Light difFus'd into 
 all Men being united together, cannot reach. 
 It is evident that if this Man a&ed as a Ma- 
 chine, it would not be impoffible but hazard 
 might dired him to that Speech, and the dif- 
 ficulty of the wager may be affign'd. But of 
 what one thinks, it is certain he could never 
 hit of it, and that the Light of his Mind, ac- 
 cording to which he muft go, can never lead 
 him that way. 
 
 It may haply be faid, this Man may at as 
 a Machine, and only pronounce Words which 
 fignify ing nothing in his Intention, might exprels 
 the Thoughts of the firft Prefident. But it is what 
 
C a? 2 1 
 
 cannot be, becaufe it is impoffible a Man canfo 
 far diveft himfelf of Senfe ; he muft only 
 defire to retain the defign of moving his 
 Tongue, and fo he would not pronounce one 
 Word ; if he ftirr'd it to (peak, it would be 
 only Words that he before had formed in his 
 Head, and that being put together would fig- 
 nifie nothing, becaufe he would put them toge- 
 ther though they fignifi'd nothing, and fo would 
 not make a Speech that had any Senle ; or if 
 he would that their putting together fhould fig- 
 nifie any thing, it could not be the Speech where- 
 of he had no Notions ; fee here a thing that 
 confifts only in Multiplications, and yet where- 
 to it is impoffible, chance fhould ever attain : 
 And what is Admirable is, that this divers af 
 fembling of Letters that Compofes a Speech of 
 Cicero's, extending to all Languages, are incompa- 
 rably in much greater Number, than the Words 
 of the French Tongue that the Prefident fpoke ; 
 and that yet nevertheleis, it was not impoffible 
 but this Speech might be hit on> and that it is 
 evidently the fame this Man found out. But 
 it is, as has formerly been faid, that the Hand 
 that ranges thele Letters at hazard, is it felf in 
 the Hands of Chance ; and that this Man that 
 fpeaks, is governed by a Will, and a Mind, that 
 are not at all fubjeft thereto ; hazard never ma- 
 king a Man ad againft his Will, nor lifting him 
 abov^ his Undedianding. 
 
 It may eafily be fhewn that the Wager that 
 Rome is, is of this Nature, and that hazard has 
 nothing to do with it. For of all thole that 
 have faid there is a City fo call'd, there is 
 not one but have had a Mind to fay fo, but 
 fcnew what they did in faying fo, and that 
 
 alia 
 
[3733 
 
 alfo had fbme End or other in faying it. AH 
 which things have no dependance at all upon 
 hazard : And as it cannot be but amongft them 
 there were great Numbers that knew this City 
 was not, if it had not been in Effect ; one mult 
 be out of their Senles to imagin, that hazard 
 fliould make them all have Realbns to chufc ra- 
 ther to ftand in this Lye, than to tell the Truth, 
 or that all fhould defire Ib to do without any 
 Senle or Realbn. It is needlefs to urge this a- 
 ny farther, it would but weaken its force to Di- 
 late more upon it to thole that do not compre- 
 hend it at firft view. But one may boldly af- 
 firm, it is impoffible but it fliould be felt as much 
 as a firft Principle^ and that if the Exiftence of 
 the City of Rome, be not demonftrable to thole 
 that have not been there ; it follows, there are 
 things not demonftrable, which are more cer- 
 tain, as may be laid, than Demonftrations 
 themfelves. , 
 
 Chriftian Religion is undoubtedly of this 
 kind ; and whofoever had Understanding, 
 Knowledge, and Reading fufficient, and would 
 diligently apply himlelf thereunto, would plain- 
 ly and eafily make it out. 
 
 For let one ferioufly think of fo many great 
 and wonderful things as have accur'd for thele 
 Six thouland years paft in the view ot all Men, 
 and whereof Foot-fteps are to be ieen through- 
 out the whole World, and the Antiquity of 'he 
 Hiftory that contains what is known of greateft 
 Antiquity in the fame, the Verity whereof has 
 never been queftion'd by any. Let us confider 
 of the Reflections Nature may be induc'd to 
 make upon the Events and Myfteries which are 
 taught us by the Chjiftian Religion ; the man- 
 
[374] 
 
 how things have paft down to us, of the Stile, 
 Uniformity, and Education of thofe that have 
 tranfmitted the Holy Scriptures to us ; of the 
 Profoundneis of the Truths^ they above all 
 other Writings have difcover'd to us, as well 
 touching the Nature of the Divinity, as that of 
 the human Nature; alfb concerning what re- 
 lates to Virtues and Vices. Let the infinite 
 diftance be confider'd, which there is betwixt 
 thefe Holy Perfbiis, Nocions, and their manner 
 of Thinking, Exprefling and Acting, from that 
 of all other Men, and you would think them to 
 be quite another thing. The original Perfecti- 
 on they ib peculiarly enjoy'd, fhews that all 
 that ever was f poke by Men that leem'd to fa- 
 vour good Senfe, is only a weak imitation of 
 their Copy ; and alfb that the Spring of their 
 Errors, and Abjurations, is only a grois depra- 
 vation of their Iblid Works : And the Means 
 whereby all we believe is Eftablifli'd, has hither- 
 to fubfifted, doth yet iiibfift, and will in all 
 likelihood fubfift as long as the World in- 
 dures. 
 
 To conclude, let all that fb many great Men 
 have writ on this Subject, be fiimm'd up, and let 
 what they omitted be added thereunto, for that's 
 but juft, becaufe the weaknefs o[ Man's Un- 
 derftanding, not admitting him to fee things but 
 imperfectly, the abundance of what he dif co- 
 vers does infallibly fhew that which is yet want- 
 ing. I fay let them confider all this, and feri- 
 oafly ponder it, and it will be evident that 
 fuch an Accumulation of Proofs may be fhewn 
 far the certainty of our Religion, that there is 
 no Demonftration could be more convincing* 
 md it would be as hard to doubt of it as of a 
 
 Propofition 
 
[375 3 
 
 Proposition of Geometry, if one had nothing 
 elfe but the very light of Reafbn to dire6t us- 
 
 For although it may be in the ftridnefs of 
 Geometry, one may not be able to (hew that 
 thefe Proofs feverally are not indubitable ; ne- 
 verthelefs being put together, they have ftich a 
 force, that they do more fully convince ones 
 Reafbn, than all that does that Geometricians 
 call Demonftration ; and the Reaibn is, becaufe 
 Proofs of Geometry do only for the moft part 
 impofe a kind of filence, without diffufing any 
 Light in the Underftanding, nor fliew the thing 
 plainly ; whereas thefe do, as one may lay, lay 
 , it open before ones Eyes, and that becaufe 
 they are adapted to our Capacity* and we com- 
 prehend them with more care and fafety, than 
 we can Principles of Geometry, whereto few 
 Heads do reach ; infomuch as infallible as 
 thefe Demonftrations feem to be, Geometrici- 
 ans themfelves are oftentimes puzzPd and de- 
 ceiv'd in them. 
 
 
 FINIS. 
 
UNIVERSITY OF CALIFORNIA LIBRARY 
 BERKELEY 
 
 Return to desk from which borrowed. 
 This book is DUE on die last date stamped 'below. 
 
 
 
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