The Thoughts of Blaise Pascal

elieve that prayer

e virtues, how should we have faith? Is there a greater dista

s word is

abere Re

sacra mem

sacra memb

us, qui mand

est a

nar

und according

rayer, he has never promised praye

k indifference.

Si volum

acumq

Timore et tretmore.-Quid e

ou fear, but if you

on me recipit, se

it nequ

cida obu

rs to the children, and Jesus Christ was to so

aying of in communi what is true only in particulari, and the Calvinis

his principles make us see that when the occasion for it presented itself, it was impossible he should not say so, or that he should say anything to the contrary. It is then rather that he was f

n? Is this principle c

a man's self is n

s and by Saint John the forerunner, and then the other mysteries, to mar

body of Jesus Christ, but it cannot be

t change cannot enable us to s

to the body, the fire to

make the form of the one be

ion of the

ake the body of a man, then my soul united

ndition with a sufficient condition, the

rm is not

ty is a prope

rd to the same time requir

a body in China, the same body

e is idem numero as that which

TS ON

ne hand, and, on the other, the thoughts and the expressions employed; this supposes that we have thoroughly studied the heart of man so as to know all its springs, and to find at last the true proportions of the discourse we wish to suit to it. We should put ourselves in the place of those who are to listen to us, and make experiment on our own heart of the turn we give to our discou

ose who, after having painted it, add som

g and what is real, but that which plea

y gentleness, not by empire,

sts in a certain relation between our nature, such as it i

whether house, song, discourse, verse, prose,

this pattern displeases

though each after its kind, there is also a perfect relation between things made on a bad pattern. Not that the bad is unique, for there

e sonnet than to consider nature and the pattern, and then

we did not know it, and we are inclined to love him who makes us feel it. For he has not made a display of his own riches, but of ours

we blame in Cicero have their

in writing a book is what sh

rts out of season wearies, and he who wearies us out of season repels us, and we simply turn away. So much it pleases our wayward lust t

ho have good taste, and who seeing a book expect to find a man, are altogether surprised to find an author: plus poetice quam

changed into letters, but words into words, s

rs without manifest disadvantage, we must let them stand, for this is the true test; our criticism came of en

words for the sake of antitheses are like

speak accurately, b

more King, pope, bishop, but sacred majesty,

Paris, Paris, and others in which we ou

place and the audience warm them, and draw from their mi

speech, "I should have wish

of a key, the attract

e in your sorrow. The Cardina

ed within me. I am

torch of seditio

his genius. Two stri

verturned, accordi

r upset, accordi

force of M. le M

met

e see at

hat there is no reaso

also on the

try is only wanted in brea

, for o

useless an

ant save a pedant, a provincial but a provincial, and I would wager

t, that which r

s, etc., poets, and those whose only reasonings

s, that it consists in proofs, and the object of medicine, that it consists in healing, but we do not understand wherein consists charm which is the object of poetry. We do not know what is th

hains absurd to our taste, because we know better wherein consists the charm of woman than the charm of verse. But those who do not know, would admire h

r, "it is only three-quarters of an hour." I look at my watch and say to the one, "you are weary of us," and to the other, "time flies fast with you, for it

US TH

lity makes light of morality, that is to say, the morality of the jud

ce belongs to the intellect. Tact is the par

hilosophy is to be

little by little, too much nour

tial difference between the act

m which we regard them. The will, pleased with one rather than the other, turns the mind from the consideration of that which has the quali

the universal Being naturally, and itself naturally, according as it gives itself to each, and it hardens itself

, not the reason. This then is faith; God

constantly slumbers and goes astray, from not having its principles at hand. The heart does not act thus, it acts i

ir heart, and they believe they are convert

at a glance, and are not accustomed to seek for principles. And others on the contrary, who are accustomed to reason by

o take those other things to be examples. For as we always believe the difficulty is

h the particular rule. For we always find the thing obscure which we wish to prove, and that clear which we employ as proof; for when a matter is proposed for proo

you ought to believe nothing without having put your

n assent to yourself, and the constant

is so i

tradictions m

n the men of old time had no rule. If g

mility i

the c

se. You must either bel

then n

ll what they do. Is there n

o doubt well are to a man

y for every operat

ropositions become so, for reason makes what is felt

is reduced to yi

ries. One man says that my feeling is fancy, another that his fancy is feeling. We must have

a master, for in disobeying the one we are unh

to receive good reasons even when they are discovered. An example may be taken from

hich we have ourselves discovered, than by t

and yet it displeased me for the reason which I only discover later." But I believe, not that he was displeased for thos

hat from want of habit it is difficult to look in that direction, but if we take the trouble to look, the premisses are fully visible, and we m

m; it is only a question of good eyesight, but it must be good, for the premisses are so numerous and so subtle, that it is scarce possible but that some escape us. Now the om

ason incorrectly on premisses known to them. And practical men would be mathematicians if

lt rather than seen, and there is great difficulty in causing them to be felt by those who do not of themselves perceive them. They are so nice and so numerous, that a very delicate and very clear sense is needed to apprehend them, and to judge rightly and justly when they are apprehended, without as a rule being able to demonstrate them in an orderly way as in mathematics; because the premisses are not before us in the same way, and because it would be an infinite matter to undertake. We must see them at once, a

e presented to them of which they understand nothing and the way to which is through sterile definitions and

ns have exact minds, provided all things are clearly set before them in definitions and premisses, otherw

ndescend to first principles of things speculative and abstract, which th

re are some who judge correctly in a certa

well from a few premisses, and t

ons well where there

n can reach them. And these persons would perhaps not necessarily be great mathematicians, because mathematics embrace a great number of premisses, and perhaps

just. The other able to comprehend a great number of premisses without confusion, and these are the minds for mathematics. The one kind has force and exac

ce the moon, to which is attributed the change of seasons, the progress of diseases, etc. For the principal malady of man is that r

se it is wholly composed of thoughts which arise out of the ordinary conversations of life. As when a man speaks of the vulgar error that the moon is the cause of all, w

who plunged too deep

car

t these are, and to compose the machine, is ridiculous, for it is useless, uncertain, and

forgive D

, and warning its companions that the quarry is found or lost, it would certainly also speak in regard to those t

ncourt. They do it always and never o

to thought than any thing done by animals, but it does nothi

n idea of it, and these sensations seem so removed from those others which we say are the same as those with which we compare them. The feeling of fire, the warmth which affects us in a manner wholly different from touch, the recepti

presuppose at least a sensitive soul to feel them, nay more, that the object of their terror is a vacuum? What is there in a vacuum which should make them afraid? What

miration by the resemblance of things o

njure the understanding w

verts them. It is then of the first importance to know how to choose in order to form and not to pervert them, and we cannot

ring before you the example of people in high position who esteem them? To such I answer

application. For instance, no one doubts that we ought to risk our

nd imitates, art imi

re originality do we discover in others. Ord

ar better to know something of all than to know the whole of one thing, this universality is the best. If we can have both, stil

s people who have a small house of their own, and have "my house" always on the tongue. They would do better to say: "

to do all that is possible to have one. But they should choose well, for spite of all they may do for fools, whatever good these say of them would be useless,

excuse I had not known there was aught amiss. "With r

eat deal of trouble. I fear I am tiring you. I fear this is too l

h move and carry us w

ent and future state, and at others whom it affects, and see the

ght to be able to say to those who ar

o listen to the sermon a

d keepeth his palace,

TE

TE

ld of his master's waistcoat, pourpoint. It was written on parchment, with a copy on paper. His family believed that he h

ereliquerunt m

augère was the first to recognize the true character of this sketch, which has borne various titles. The Port Royal edition called it: "Against the Indifferen

s. xlv. 15. Vere tu es Deus abs

ng are thus arranged by Molinier as having been in his judgment

ashion at Paris, a friend of Pasca

st Part. This is Pascal's

of Montaigne, whose philosophy he adopted. His Traité de la Sagesse, Bo

aigne's adopted daughter, defends the Essayist in regard to this

thout eyes. Montaigne,

ring the circle. I

er world. Montaigne,

icide and on death.

ear and without repenta

sproportion. Pa

the whole sentence to be found. The saying, however, is not originally Pascal's. It is probably borrowed from Mlle. de Gournay's preface to her edition of Montaigne, Paris, 1635, and was taken by her from R

This saying of Democritus is taken by Pas

ine hundred propositions, put forth at Rome by Pic

osophy. Descartes wrote a work with

Tacitus, Ann. lib. iv. c. xviii. Taken by Pa

Compare for the whole of the passage on matter

itus. S. Aug. De Civitate Dei, xxi. 10. Taken b

avit lampade terras

inum mentes, q

eras lustravit

o of two lines in the Odyssey, xviii. 136. The quotat

ing. Borrowed from Montaign

Portuguese besieging the town of Tamly were obliged to raise the

spitis unius diei pr?ter

red from Hor. Carm. iii. 29, v. 13

e example is taken from Monta

e faculties. A paraphrase of a passag

in Italian Comedy, at that time played by the well-know

talian stage his doctor, so often a pedant and a fool, of whom le docteur Pancrace, in Le Marriage F

eu on the Rhone, who had been Pascal's teacher. Among the Muscat grapes grown at Condrieu

rwards queen of Corinth, is one of the principal characters. She is represented as in love with Myrinthe, one of her subjects, but "she loved him with

istractions of idle society, but all which, save truth alone, can form the study or the resea

nsel given to Pyrrhus

orrowed from Montaigne, Essais, l. ii. ch. iii., and

o held this office was Fouquet, still in office when t

president. Of the

time afterwards, a Minister of State rarely fell from Office without receiving

nibus requiem qu?si

weariness. Compare Mon

oo old. See Montaigne, E

f Man. The title suggested by Pascal,

cal's MS. It is generally thought that they mean à Port-Royal, and are intended t

brute. This is closely borrowed from

s colloquia prava. 1 ad Cor. xv. 33

le is taken from Montaigne, Essais, l.

t, iii. 1. Ego vir videns paupertat

ers, etc. This is Pascal's

ense already given to it by Montaigne, and means that faculty by

red cats. Rabelai

Carlo Flosi, L'Opinione tiranna, moralmente considerata ne gli affari del mondo, Mondovi, 169

er source of error. Taken from M

ry candidate for municipal office must needs possess the freedom of the town, but the intention was not to set aside those of

"C'est par l'entremise de la coustume que chascun est contant du lieu où nature l'a planté

rox gens. Livy,

s. Borrowed from Montaig

scal's Thoughts, but for the most part brought to notice in the Edition

gly, from Cicero, De Finibus, v. 21; the second from Seneca, Ad Lucilium, Ep. 95; the third from Tacitus,

Aug., De Civit. Dei, iv. 31. From

of law givers. Socrates,

an father, about 300 b.c. He was founder of the School known

here said on Custom, see Mon

ds are those taken as the foundation of papal autho

ni loi, faithless and lawless. In his eyes a Turk was scarce a man. See the Provincial Letters, let. xiv. "Sont-ce des religieux et des prêtres qui parlent de cette so

Swiss. See note

usion to the battle of the Dunes, 1659, which led to the Peace of th

injuria. Charron, Traité de la

olence essaye d'opprimer la vérité. Tons les efforts de la violence ne peuvent affaiblir la vérité, et ne servent qu'à la relever davantage. Toutes les lumiè

party which rose against Mazarin and the Court during the

ration, since fifty years after Pascal wrote, Volt

dd that Montaigne. Es

enippée, Harangue du Sire de Rieux: "il n'y a ny

o miseretur pater filiorum, misertus est Dominus ti

story in Montaigne, Essais, l. i. ch. xxx., of the savages presented to C

the next paragraph is an allusion to the passage in which Epictetus says, l. iv. ch. 7, that the philos

of man. The arrangements of these fra

the future. Compare Monta

der is strange, but no doubt the circumstance in Pascal's thought was

land was Jean Casimir, driven from his throne by Charles X. of Sweden, after the battle of Warsaw in 1656. The Queen

known in England, that Keble having quoted this sentence wrongly, probably from memory, in the first edition

ragment was written about that date, two years before Pascal's deat

e expression of Descartes and

. Ps. cxix. 36. "Inclina cor meum in

Eritis sicut d

same thing. The thought is from Charron,

l's editors have discovered whence he drew th

eople. This is not Martial's. It is found in Epigr

ro, capta est Le

forma vincere

men quod habes

Amor, sic er

ecidet ornamenta. Horace,

mean that the spots on the sun prepare us for its total extinction; that the sun will eventually expire,

rt he has wished to prove the fallen state of man, and his weakness; he now mainta

novit Filium nisi Pater: neque Patrem quis nov

tu es. Is. xlv.

bably cited from recollection of Saint Augustin

6. neither

nefas violare e

, quibus h?c nas

uvenal, S

igne, Essais,

stultitiam.

i. ch. xii., in which he abstains from deciding between the rival systems of astronomy. Pascal, however,

Lib. Sap. iv. 12. Fascinatio enim nugac

'evanouissent sans peine des qu'on a l'esprit gueri de la présomption. Alors suivant le règle de Saint Augu

itatione Chris

arum sententiarum qu? vera sit Deus

as Pascal has it here is not easy to find in Ecclesia

er to the collection of fragments contained in it. A few expressions and th

Delici? me?.

Effundam spirit

. Dii estis,

Omnis caro f?

omo assimilatus

ixi in corde meo

atus consultis. Senec

il tam absurde. Ci

Seneca, Ep. cvi. But the real re

Id maxime. Cic.

s natura modos. V

i sic usus est. T

. ch. xii. "Si l'ame est mortelle, il est absurde de craindre la m

x qui potuit. Virg.

ri. Hor. Epist. 1, vi. l.

prope res est

ssit facere et

wo sects. Epicur

ris in 1602, died in 1673, who in his poems paraded his unbelief. Curiously enoug

ctetus concludes.

he libido dominandi to the Stoics, and the libido sciendi to the dogmatic schools of Plato a

water, are equally drowned wi

n which Pascal had traced out for his work, in which after he had laid the various philosophical

t is not known whence Pascal obtained th

y to himself should be of no avail. John v. 31. "If

oran does not name Saint Matthew, but says in general t

ished themselves in China at the end of the sixteenth century, and when Pascal wrote their missions were in a flourishing state. They had studied the language, history, and literature of China. But the difficulty presented itself of reconciling the cosmogo

hom this is taken, Essais, l. iii. ch. iv., probabl

tise, before the sections on the Sacred Books and on Prophecy, i

orah. The unwritten t

xi. 29. The true reading is, Quis

ommanded me, and reprove the people which are present, but they that shall be born afterward who shall admonish them?... For thy law is burnt, therefore no man knoweth the things that are done of thee, or the works that shall begin. But

cially with Jeremiah, appeared open to such grave doubts, that at the Council of Trent the last book of Esd

h gave them the law. S

tus est justificetur a

s the number of stars comprised in the Catalogue

abemus regem nisi C

in meridie. Incorrectly qu

liber. Incorrectly qu

fundam spiritum

opulum non crede

s. Probably a remembrance of Is. xliv

The little ston

d?a regio. Incorrectly

se stones can bec

no doubt to his work, De Veritate Religi

ks, Alexander. The four kings are, Seleucus, King of Syria; Ptolemy, King of Egypt; Lysima

chus Epiphanes, King of Syria, who died 164 b

s assassinated by Seleucus Ceraunos soon afterwards, and the war between Ptolemy Euergetes and the King of Syria lasted du

Raphia was gained by Ptolemy Philopat

uergetes, a mist

A literal translation of Gen. xlix. 10. Non auf

he Hebrew letters, etc. The book, of which the full title is Pugio Fidei adversus Mauros et Jud?os, was written in 1278 by Raymond Martin, a Catalonian monk. It remained almost unknown for four hundred ye

ius hominis. Marc. ii. 10-11. The

electis meis. Is. viii. 16, wh

01, l. 16. The blindness produced by the love of temporal possessi

omnes insipientes corde. Dormierunt somnum suum: et n

vii. 31. Et qui utuntur hoc mundo, tanquam

nem tuum. Deut viii. 9. P

ngent. Ps. lxxii 8. The Psalm is of

us. Ex. xii. 8, where the Vulga

ego. Ps. cxli. 10, where the t

tiplicabatur ejus imperium. In the Hebrew words representing this latter clause, the closed mem, a letter ordinarily employed only at the end of a word, occurs where an open mem should be used. From this orthographic mistake the Rabbis have concluded t

t Fludd, in Latin De Fluctibus, an Englishman, educated at Oxford, and a Fellow of the College of Physicians, published at Frankfort his Medicina Catholica. In this, sect 1. pt. ii. b. 1. ch. i. he speaks of sicknesses and healing as both sent from God by angelic intermediar

pen mem is said to represent the sphere of J

lyptics. Interpreter

ld that Adam was the progenitor of the J

believers in the reign of Chris

2 Paralip. i. 14. Et fecit eos esse in ur

. Ps. cxii. 4. But the word cord

gnus occisus est

easts of the Spouse.

ecissem. A partial ci

dam forma futuri

write les six orients, dawns or mornings, his amanuensis has written les six arians, a source of much misunderstanding. The six mor

exemplar. Exod. xxv. 40, but

Paul says. 1 Cor.

which Saint Paul s

atores. Joh. iv. 23. Ecc

it crux. 1 ad Cor. i. 17. ut

See however 2 Cor. xii. 12. "Truly the signs of an apostle were wroug

28. Dii estis. Ps. lxxxii. 6. Omnis caro f?num. Is. xl. 6. Ho

y a mistake of the amanuensis

entius est hominibu

tum beatus est. Ovid, Met.

que

emo supremaqu

ons from the Rabbis are t

The chronology here given is in many poi

utare tuum expecta

li., "Miserere mei Deus." Expectavi. The first

it Dominus. The fi

11. Exc?ca.

isi efficiamini.

uis mihi det ut.

re fremuerunt gen

robably a recollection of the meani

Stone upon ston

onem et in scandalum, a partia

he allusion is no doubt to 1 ad Cor. xiii. 12. Videmus n

. xlv. 3. Accingere gladio tuo

e hath blinded t

at Pan is dead. Pl

ochebas, a Jewish impostor who cl

t against those Heretics who tried to disc

is modified from 1 ad Cor. i. 21, and with the i

is. Adapted from Act. Ap. xvii. 23. Quod e

. via, verita

o aid him. Thereupon Alexander marched on Jerusalem. Jaddus came out to meet him in processional pomp, when the conqu

irth. Plutarch says that Archimedes was of a fa

se that bless thee. Gen. xii. 3

t sis mihi servus ad suscitandas tribus Jacob et faec

on fecit taliter

of all. "Jesu Redemptor omnium" is the f

when saw we thee an h

cluded by more recent editors. But it exists in the autograp

etipsum. Joh. xi. 33. In

xviii. 4, but the word eamus does not occur in the ve

ibly a reminiscence and misquotation of 2

Noli me tange

Luc. xxii. 32. Conversus Jesus.

. 1 ad Cor. v. 17. Qui autem a

u'entendez vous par la Communion des Saints? J'entends principalement la parti

Ch. ii. 6. But the sense only

non intres in judi

The goodness of

e. Jonah, iii. 9. But the sense

iatur, in Domino glori

iendi. From Jansenius, De

following paragraphs are taken from Saint Augustine's

m took nothing for h

te erit appetitu

lti crediderunt.

t a misquotation of Ps. li. cor contri

us a nommé. Corneille,

t vanitati. Eccles. iii. 19, but the tru

Inclina cor meu

vacuetur crux Chris

his intended treatise, many of them marked with the word "Ordre." These are gathered together by recent editors, and some others

ex fide vivit. Habac.

ides ex auditu.

The classical division of ancient philosophy was i

stine et sustine.

g the diseased part with a reliquary containing a thorn from the Saviour's crown. This was at the time that Port Royal was suffering deeply from pe

when a child, was supposed both to have been made ill and restored

lieve the Church

Montaigne. Cf

d?i signa petunt.

the following one are not to be found. Pasc

ed vos non credi

efer to any single passage, but to the general teaching of

mus quia venisti a

We have Mose

. v. 4. Quid est quod debui f

rjesus was blinde

angelus. A referen

ather. Probably Father A

er to the Summa of Saint Thomas Aquinas here quoted, and m

i tu es Christus

Opera qu? ego f

ed non vos credi

mo potest facere

Generatio prava

ideritis signa non c

um operationem Satan

ntat enim vos Deu

cce pr?dixi vobi

e Lingendes, 1591-1660, was a Jesuit pre

Ubi est Deus tu

stinus" of Cornelius Jansen, Bishop of Ypres. Two questions arose: first, whether the propositions condemned were heretical, and second, whether if heretical they were in Jansen's book. The second assertion

s. These are partial quotat

rc. ix. 38, but incorrectly. The true

mne regnum divis

Si in digito De

he Latin Bible of Leo of Modena-Rabbi Jehuda-to which he added under Vatable's name, notes which were not really Vatable's, but borrowed from various writers of

les of Vespasian. Ta

aps might be considered rather as an appendix to, or notes for the Provincial Letters,

o laugh. Eccles. iii. 4. Respon

elves. Quoted by memory as from Saint P

353, and of Milan a.d. 355. Pope Liberius, after having long refused to ratify the condemnation, was said to have finally done so a.d. 357. But this is disputed by r

s was so severely handled by Pascal in the Provincial Letters. He is among those w

died 1601. The Jansenists accused his Commentary on the

uys cloth at a dear rate and on credit, to re-sell it at once

21. Est a

leges iniquas. Is. x. 1. But th

, doctor of the Sorbonne, and second General of the French Oratory,

nctificavi pr?li

Ne convertant

bi magistras. 2 ad Tim. iv. 3,

t a few years after this Fathers La Chaise and Le Tellier

opponent of Jansenism. He wrote Le Jansénisme confondu, and sever

ad just returned to Venice in 1657,

ce, ad quid venist

id ground for regarding it as probable in itself. Thus, if out of three moral theologians of recognised authority, two give it as their opinion that a certain course of conduct is unlawful, while the t

. Dii estis.

emned at Rome. The Provincial Letters

famous panegyric on the Jesuits called, "

fecissem qu? alius n

were called upon to sign the Formula which decla

via iniquitatis in m

are so no longer, i.

os autem non sic

sor to Louis XIV., 1654-1670. He wrote the well-known book, Le Rabat-joie des Janséni

te was the pseudonym adopted by Pascal

fructibus eorum

623, a pupil of Suarez. He was censured by the Faculty of Louvain in 1584. He wrote

opinion of Father Bauny on the question of restitution to be

Mass on account of any mortal sin is yet obliged to do so for the sake of his parishioners, it is suffici

per vias. A partial quo

nce in bono malum

bite ex hoc omne

uo omnes peccaveru

timeas, pusillus g

Qui me recipi

emo scit neque F

mo lucida obumbra

tus es. Petronius, c. 90, where the words h

t, that on opening a letter of condolence the set phrase condemned above would occur, and that the lady to whom the letter was addressed could not h

the first page of Plaidoyer VI., Pour un fils mis en religion par force, we find "Dieu qui répand des aveuglements et des ténèbres sur

e. Perier says, that Pascal always wore

the blood. Apparently taken from Descartes, Discours de la Mé

friend of Pascal, some seven or eight years younger than he.

ltie. An anagram for Louis d

he pike and frog. This story

natus recedendi.

n a strong man ar

DE

DE

nd Cai

ham,

become the c

ses made

e coming of th

revelat

hout signs of r

cians,

look beyond the,

all crimes have f

ss, los

m,

of the Mess

lorious

ition f

st and the

spoils ev

Jesus Ch

, characters of

emno

fluence on

king repose we ar

Jesus C

n to the end of

compared

chast

essors, foretol

onsciously for

dus an

ation of a p

ias,

nd and inst

Fathe

racles foretold by

eak openly ag

e may draw from

ptics,

their mi

aw heres

o interpretation of

they were deceive

Exorcis

the gol

s, the sc

, his grea

heir doct

totl

iracles of h

an, who d

gy, fol

by a false knowledge o

f mind only to a c

elessness of,

kinds

r reaso

despi

ould inspire in tru

y things perfe

ons against the

ty and r

ens

an is b

Saint, quo

says of m

ty of his

pared to Jul

aring of the Massacre

ir vanity mi

erstand the m

arrying aw

rivers

ians, t

oseb

esus

ux, De

ather, q

e, the e

on account of,

of, which suit

what is meant

hree mean

r to com

uld be the

tines,

most ancien

n advan

and pr

n of the, taken a

funct

on of, to it

eys,

ich are the mos

er, Fat

miration for

of Jesus Chri

Juliu

o Augustus an

vin

s, their

, proved by the

those wh

ompared to a

l cannot reasonably f

re an erring c

e to the reason

ee action t

r doctr

and here

s, 11

aken as a co

taken as a

doctrine

Christian an

and lu

of the Scr

figurative

l distance of

rity to minds

t, is but the i

timate of h

ed at the face th

na,

ughts

tory o

igion

their his

etween belief and unbelief, re

ctory prediction

ted from the beginni

the fulness

, in what it

rought at it

s and abas

stonish phil

tru

ree children

themselves as memb

e of the martyrs

kinds

are few

mingled with enjo

and virtues

to Jesus Christ in order no

submit to

e without having r

cannot persuade an infidel, th

justice fou

ed by the S

rs it ha

is like a vessel beate

of the, in which it is

es against he

odern, influence

at took place in an

God against c

ality of the, pow

men by outwar

nfession, compared to

but God in

of the, need

beauties we

uote

ion only

religion does n

character in

a, the n

ret, of man wi

ts, disli

ion of a

source of all o

desires paint f

de, his op

the grap

auricular, d

onfidence fe

s of the

vil done some

on in man,

ove that a thi

in Scripture,

erent passages

ry in penitence, abso

in what it c

nicus

le, quo

of the establishments of

d by the wicked

n, should

oretold by

ed by Scri

n power at

ld not attach ours

o not irri

flections on

alone can we

is mere fr

, a po

f arisin

lished, may

creator

re which destroy

be fol

our na

ton, which draws th

to accustom

a choice of

re a, with a do

ure as given us

128,

ndemned by thei

why pur

weeks of, their ca

ttle ston

the dream of Neb

the ram and h

proph

g of the Pe

ingle phra

s race foretold by a

ss of Ch

ld the Me

by those who are ca

ne's opini

ear

is harder to bear t

red De

ere are differe

removed from Christ

s a mira

tus, qu

t the only means

ot certain that t

le of a thesis of Pi

, the gra

eless and un

his opinions on

ur wretchedness without

different to

ubled the zeal

by invocation of

oyed the empire of th

the arrange

e disciples, diff

inclined to love h

es on hu

urce of err

fear we have of

rtion of

ended by m

rsio

men can do fo

men see

eatest of ou

, proves that men

is meant

ty, roo

uniform

f of, by works

is a vice as natur

a character i

test of mi

not be proved b

a multitu

opinion on natur

have no m

igion is a g

fe treate

e compared

s, owed to di

is said they pres

their rel

uities in th

r histo

rsion foretold

work together fo

the false p

continuous,

e eloquent we must stu

inted th

e who speak well

derstood by this word in

d, Kin

and the

example of valou

tus, 7

thod of w

urea

, a make

of goods

mes useful to calm th

ar, 2

the stor

on on the b

ent, great

ist, t

pe of g

believing in t

body of Jesu

quoted on

d in Jesus Christ

r God, not

is ea

proof are often more difficult th

lesome to be an,

sometime

wish, beaten

rien

se and tyrannica

il of Israel, lik

habit

nnot know the true

give up pleasure