Pascal's Pensees Part 64

832

_Miracle._--The people concluded this of themselves; but if the reason of it must be given to you ...

It is unfortunate to be in exception to the rule. The same must be strict, and opposed to exception. But yet, as it is certain that there are exceptions to a rule, our judgment must though strict, be just.

833

John vi, 26: _Non quia vidisti signum, sed quia saturati estis._

Those who follow Jesus Christ because of His miracles honour His power in all the miracles which it produces. But those who, making profession to follow Him because of His miracles, follow Him in fact only because He comforts them and satisfies them with worldly blessings, discredit His miracles, when they are opposed to their own comforts.

John ix: _Non est hic h.o.m.o a Deo, quia sabbatum non custodit. Alii: Quomodo potest h.o.m.o peccator haec signa facere?_

Which is the most clear?

This house is not of G.o.d; for they do not there believe that the five propositions are in Jansenius. Others: This house is of G.o.d; for in it there are wrought strange miracles.

Which is the most clear?

_Tu quid dicis? Dico quia propheta est. Nisi esset hic a Deo, non poterat facere quidquam._[330]

834

In the Old Testament, when they will turn you from G.o.d. In the New, when they will turn you from Jesus Christ. These are the occasions for excluding particular miracles from belief. No others need be excluded.

Does it therefore follow that they would have the right to exclude all the prophets who came to them? No; they would have sinned in not excluding those who denied G.o.d, and would have sinned in excluding those who did not deny G.o.d.

So soon, then, as we see a miracle, we must either a.s.sent to it, or have striking proofs to the contrary. We must see if it denies a G.o.d, or Jesus Christ, or the Church.

835

There is a great difference between not being for Jesus Christ and saying so, and not being for Jesus Christ and pretending to be so. The one party can do miracles, not the others. For it is clear of the one party, that they are opposed to the truth, but not of the others; and thus miracles are clearer.

836

That we must love one G.o.d only is a thing so evident, that it does not require miracles to prove it.

837

Jesus Christ performed miracles, then the apostles, and the first saints in great number; because the prophecies not being yet accomplished, but in the process of being accomplished by them, the miracles alone bore witness to them. It was foretold that the Messiah should convert the nations. How could this prophecy be fulfilled without the conversion of the nations? And how could the nations be converted to the Messiah, if they did not see this final effect of the prophecies which prove Him?

Therefore, till He had died, risen again, and converted the nations, all was not accomplished; and so miracles were needed during all this time.

Now they are no longer needed against the Jews; for the accomplished prophecies const.i.tute a lasting miracle.

838

"Though ye believe not Me, believe at least the works."[331] He refers them, as it were, to the strongest proof.

It had been told to the Jews, as well as to Christians, that they should not always believe the prophets; but yet the Pharisees and Scribes are greatly concerned about His miracles, and try to show that they are false, or wrought by the devil. For they must needs be convinced, if they acknowledge that they are of G.o.d.

At the present day we are not troubled to make this distinction. Still it is very easy to do: those who deny neither G.o.d nor Jesus Christ do no miracles which are not certain. _Nemo facit virtutem in nomine meo, et cito possit de me male loqui._[332]

But we have not to draw this distinction. Here is a sacred relic.[333]

Here is a thorn from the crown of the Saviour of the world, over whom the prince of this world has no power, which works miracles by the peculiar power of the blood shed for us. Now G.o.d Himself chooses this house in order to display conspiciously therein His power.

These are not men who do miracles by an unknown and doubtful virtue, which makes a decision difficult for us. It is G.o.d Himself. It is the instrument of the Pa.s.sion of His only Son, who, being in many places, chooses this, and makes men come from all quarters there to receive these miraculous alleviations in their weaknesses.

839

The Church has three kinds of enemies: the Jews, who have never been of her body; the heretics, who have withdrawn from it; and the evil Christians, who rend her from within.

These three kinds of different adversaries usually attack her in different ways. But here they attack her in one and the same way. As they are all without miracles, and as the Church has always had miracles against them, they have all had the same interest in evading them; and they all make use of this excuse, that doctrine must not be judged by miracles, but miracles by doctrine. There were two parties among those who heard Jesus Christ: those who followed His teaching on account of His miracles; others who said.... There were two parties in the time of Calvin.... There are now the Jesuits, etc.

840

Miracles furnish the test in matters of doubt, between Jews and heathens, Jews and Christians, Catholics and heretics, the slandered and slanderers, between the two crosses.

But miracles would be useless to heretics; for the Church, authorised by miracles which have already obtained belief, tells us that they have not the true faith. There is no doubt that they are not in it, since the first miracles of the Church exclude belief of theirs. Thus there is miracle against miracle, both the first and greatest being on the side of the Church.

These nuns,[334] astonished at what is said, that they are in the way of perdition; that their confessors are leading them to Geneva; that they suggest to them that Jesus Christ is not in the Eucharist, nor on the right hand of the Father; know that all this is false, and therefore offer themselves to G.o.d in this state. _Vide si via iniquitatis in me est._[335] What happens thereupon? This place, which is said to be the temple of the devil, G.o.d makes His own temple. It is said that the children must be taken away from it. G.o.d heals them there. It is said that it is the a.r.s.enal of h.e.l.l. G.o.d makes of it the sanctuary of His grace. Lastly, they are threatened with all the fury and vengeance of heaven; and G.o.d overwhelms them with favours. A man would need to have lost his senses to conclude from this that they are therefore in the way of perdition.

(We have without doubt the same signs as Saint Athanasius.)

841

_Si tu es Christus, dic n.o.bis.[336]

Opera quae ego facio in nomine patris mei, haec testimonium perhibent de me. Sed vos non creditis quia non estis ex ovibus meis. Oves me vocem meam audiunt._[337]

John vi, 30. _Quod ergo tu facis signum ut videamus et credamus tibi?--Non dic.u.n.t: Quam doctrinam praedicas?

Nemo potest facere signa quae tu facis nisi Deus._[338]

2 Macc. xiv, 15. _Deus qui signis evidentibus suam portionem protegit.

Volumus signum videre de clo, tentantes eum._ Luke xi, 16.

_Generatio prava signum quaerit; et non dabitur.[339]