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happens to be the most perfect; so that the greatest legislators have
borrowed their laws from it, as is apparent from the law of the Twelve
Tables at Athens, afterwards taken by the Romans, and as it would be easy to
prove, if Josephus and others had not sufficiently dealt with this subject.
620. Advantages of the Jewish people.--In this search the Jewish people at
once attracts my attention by the number of wonderful and singular facts
which appear about them.
I first see that they are a people wholly composed of brethren, and whereas
all others are formed by the assemblage of an infinity of families, this,
though so wonderfully fruitful, has all sprung from one man alone, and,
being thus all one flesh, and members one of another, they constitute a
powerful state of one family. This is unique.
This family, or people, is the most ancient within human knowledge, a fact
which seems to me to inspire a peculiar veneration for it, especially in
view of our present inquiry; since if God had from all time revealed himself
to men, it is to these we must turn for knowledge
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enough to support a bet on the affirmative, since we know that we often draw
the same conclusions from different premises.
This is enough, at least, to obscure the matter; not that it completely
extinguishes the natural light which assures us of these things. The
academicians would have won. But this dulls it and troubles the dogmatists
to the glory of the sceptical crowd, which consists in this doubtful
ambiguity and in a certain doubtful dimness from which our doubts cannot
take away all the clearness, nor our own natural lights chase away all the
darkness.
393. It is a singular thing to consider that there are people in the world
who, having renounced all the laws of God and nature, have made laws for
themselves which they strictly obey, as, for instance, the soldiers of
Mahomet, robbers, heretics, etc. It is the same with logicians. It seems
that their license must be without any limits or barriers, since they have
broken through so many that are so just and sacred.
394. All the principles of sceptics, stoics, atheists, etc., are true. But
their conclusions are false, because the opposite principles are also true.
395. Instinct, reason.--We have an incapacity of proof, insurmountable by
all dogmatism. We have an idea of truth, invincible to all scepticism.
396. Two things instruct man about his whole nature; instinct and
experience.
397. The greatness of man is great in that he knows himself to be miserable.
A tree does not know itself to be miserable. It is then being miserable to
know oneself to be miserable; but it is also being great to know that one is
miserable.
398. All these same miseries prove man's greatness. They are the miseries of
a great lord, of a deposed king.
399. We are not miserable without feeling it. A ruined house is not
miserable. Man only is miserable. Ego vir videns.63
400. The greatness of
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restored through Ezra."
[114]Eusebius, Ecclesiastical History, V. viii. 14. "God was glorified, and
the Scriptures were recognized as truly divine, for they all rendered the
same things in the same words and the same names, from beginning to end, so
that even the heathen who were present knew that the Scriptures had been
translated by the inspiration of God. And it is no marvel that God did this,
for when the Scriptures had been destroyed in the captivity of the people in
the days of Nebuchadnezzar, and the Jews had gone back to their country
after seventy years, then in the times of Artaxerxes, the king of the
Persians, he inspired Ezra, the priest of the tribe of Levi, to restore all
the sayings of the prophets who had gone before, and to restore to the
people the law given by Moses." This is Pascal's rendering into Latin of the
passage from Eusebius of which the last lines are in Greek, above.
[115]"Each time that."
116Mark 2:10, 11. "But that ye may know that the son of man hath power on
earth to forgive sins... I say unto thee, Arise."
117Rom. 5:14. "The figure of him that was to come."
118Ps. 75. 5. "They have slept their sleep."
1191 Cor. 7:31 "The fashion of this world."
120Deut. 8:9. "Bread without scarceness."
121Luke 11:3. "Our daily bread."
122Ps. 71:9. "The enemies of the Lord shall lick the dust."
123Exod. 12:8. Cum lacticibus agrestibus. "With bitter herbs."
124Ps. 140:10. "Whilst that I withal escape."j
[125]Ps. 44:4 "O most mighty."
126Exod. 25:40. "Make them after their pattern, which was showed thee on the
mount."
127Mark 2:10, 11. "That ye may know... I say unto thee: Arise."
[128]John 4:23. "Tr
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states, have hardly noticed Him.
787. On the fact that neither Josephus, nor Tacitus, nor other historians
have spoken of Jesus Christ.--So far is this from telling against
Christianity that, on the contrary, it tells for it. For it is certain that
Jesus Christ has existed; that His religion has made a great talk; and that
these persons were not ignorant of it. Thus it is plain that they purposely
concealed it, or that, if they did speak of it, their account has been
suppressed or changed.
788. "I have reserved me seven thousand." I love the worshippers unknown to
the world and to the very prophets.
789. As Jesus Christ remained unknown among men, so His truth remains among
common opinions without external difference. Thus the Eucharist among
ordinary bread.
790. Jesus would not be slain without the forms of justice; for it is far
more ignominious to die by justice than by an unjust sedition.
791. The false justice of Pilate only serves to make Jesus Christ suffer;
for he causes Him to be scourged by his false justice, and afterwards puts
Him to death. It would have been better to have put Him to death at once.
Thus it is with the falsely just. They do good and evil works to please the
world, and to show that they are not altogether of Jesus Christ; for they
are ashamed of Him. And at last, under great temptation and on great
occasions, they kill Him.
792. What man ever had more renown? The whole Jewish people foretell Him
before His coming. The Gentile people worship Him after His coming. The two
peoples, Gentile and Jewish, regard Him as their centre.
And yet what man enjoys this renown less? Of thirty-three years, He lives
thirty without appearing. For three years He passes as an impostor; the
priests and the chief people reject Him; His friends and His nearest
relatives despise Him. Finally, He dies, betrayed by one of His own
disciples, denied by another, and abandoned by all.
What part, then, has He in