Pascal's Pensees, Blaise Pascal [read full novel .txt] 📗

Two great revelations are these. (1) All things happened to them in types: vere Israëlitæ, vere liberi, true bread from Heaven. (2) A God humbled to the Cross. It was necessary that Christ should suffer in order to enter into glory, "that He should destroy death through death."[257] Two advents.

Types.—When once this secret is disclosed, it is impossible not to see it. Let us read the Old Testament in this light, and let us see if the sacrifices were real; if the fatherhood of Abraham was the true cause of the friendship of God; and if the promised land was the true place of rest. No. They are therefore types. Let us in the same way examine all those ordained ceremonies, all those commandments which are not of charity, and we shall see that they are types.

All these sacrifices and ceremonies were then either types or nonsense. Now these are things too clear, and too lofty, to be thought nonsense.

To know if the prophets confined their view in the Old Testament, or saw therein other things.

Typical.—The key of the cipher. Veri adoratores.[258]—Ecce agnus Dei qui tollit peccata mundi.[259]

Is. i, 21. Change of good into evil, and the vengeance of God. Is. x, I; xxvi, 20; xxviii, I. Miracles: Is. xxxiii, 9; xl, 17; xli, 26; xliii, 13.

Jer. xi, 21; xv, 12; xvii, 9. Pravum est cor omnium et incrustabile; quis cognoscet illud? that is to say, Who can know all its evil? For it is already known to be wicked. Ego dominus, etc.—vii, 14, Faciam domui huic, etc. Trust in external sacrifices—vii, 22, Quia non sum locutus, etc. Outward sacrifice is not the essential point—xi, 13, Secundum numerum, etc. A multitude of doctrines.

Is. xliv, 20-24; liv, 8; lxiii, 12-17; lxvi, 17. Jer. ii, 35; iv, 22-24; v, 4, 29-31; vi, 16; xxiii, 15-17.

Types,—The letter kills. All happened in types. Here is the cipher which Saint Paul gives us. Christ must suffer. An humiliated God. Circumcision of the heart, true fasting, true sacrifice, a true temple. The prophets have shown that all these must be spiritual.

Not the meat which perishes, but that which does not perish.

"Ye shall be free indeed."[260] Then the other freedom was only a type of freedom.

"I am the true bread from Heaven."[261]

Contradiction.—We can only describe a good character by reconciling all contrary qualities, and it is not enough to keep up a series of harmonious qualities, without reconciling contradictory ones. To understand the meaning of an author, we must make all the contrary passages agree.

Thus, to understand Scripture, we must have a meaning in which all the contrary passages are reconciled. It is not enough to have one which suits many concurring passages; but it is necessary to have one which reconciles even contradictory passages.

Every author has a meaning in which all the contradictory passages agree, or he has no meaning at all. We cannot affirm the latter of Scripture and the prophets; they undoubtedly are full of good sense. We must then seek for a meaning which reconciles all discrepancies.

The true meaning then is not that of the Jews; but in Jesus Christ all the contradictions are reconciled.

The Jews could not reconcile the cessation of the royalty and principality, foretold by Hosea, with the prophecy of Jacob.

If we take the law, the sacrifices, and the kingdom as realities, we cannot reconcile all the passages. They must then necessarily be only types. We cannot even reconcile the passages of the same author, nor of the same book, nor sometimes of the same chapter, which indicates copiously what was the meaning of the author. As when Ezekiel, chap, xx, says that man will not live by the commandments of God and will live by them.

Types.—If the law and the sacrifices are the truth, it must please God, and must not displease Him. If they are types, they must be both pleasing and displeasing.

Now in all the Scripture they are both pleasing and displeasing. It is said that the law shall be changed; that the sacrifice shall be changed; that they shall be without law, without a prince, and without a sacrifice; that a new covenant shall be made; that the law shall be renewed; that the precepts which they have received are not good; that their sacrifices are abominable; that God has demanded none of them.

It is said, on the contrary, that the law shall abide for ever; that this covenant shall be for ever; that sacrifice shall be eternal; that the sceptre shall never depart from among them, because it shall not depart from them till the eternal King comes.

Do all these passages indicate what is real? No. Do they then indicate what is typical? No, but what is either real or typical. But the first passages, excluding as they do reality, indicate that all this is only typical.

All these passages together cannot be applied to reality; all can be said to be typical; therefore they are not spoken of reality, but of the type.

Agnus occisus est ab origine mundi.[262] A sacrificing judge.

Contradictions.—The sceptre till the Messiah—without king or prince.

The eternal law—changed.

The eternal covenant—a new covenant.

Good laws—bad precepts. Ezekiel.

Types.—When the word of God, which is really true, is false literally, it is true spiritually. Sede a dextris meis:[263] this is false literally, therefore it is true spiritually.

In these expressions, God is spoken of after the manner of men; and this means nothing else but that the intention which men have in giving a seat at their right hand, God will have also. It is then an indication of the intention of God, not of His manner of carrying it out.

Thus when it is said, "God has received the odour of your incense, and will in recompense give you a rich land," that is equivalent to saying that the same intention which a man would have, who, pleased with your perfumes, should in recompense give you a rich land, God will have towards you, because you have had the same intention as a man has towards him to whom he presents perfumes. So iratus est, a "jealous God,"[264] etc. For, the things of God being inexpressible, they cannot be spoken of otherwise, and the Church makes use of them even to-day: Quia confortavil seras,[265] etc.

It is not allowable to attribute to Scripture the meaning which is not revealed to us that it has. Thus, to say that the closed mem[266] of Isaiah signifies six hundred, has not been revealed. It might be said that the final tsade and he deficientes may signify mysteries. But it is not allowable to say so, and still less to say this is the way of the philosopher's stone. But we say that the literal meaning is not the true meaning, because the prophets have themselves said so.

I do not say that the mem is mystical.

Moses (Deut. xxx) promises that God will circumcise their heart to render them capable of loving Him.

One saying of David, or of Moses, as for instance that "God will circumcise the heart," enables us to judge of their spirit. If all their other expressions were ambiguous, and left us in doubt whether they were philosophers or Christians, one saying of this kind would in fact determine all the rest, as one sentence of Epictetus decides the meaning of all the rest to be the opposite. So far ambiguity exists, but not afterwards.

If one of two persons, who are telling silly stories, uses language with a double meaning, understood in his own circle, while the other uses it with only one meaning, any one not in the secret, who hears them both talk in this manner, will pass upon them the same judgment. But if afterwards, in the rest of their conversation one says angelic things, and the other always dull commonplaces, he will judge that the one spoke in mysteries, and not the other; the one having sufficiently shown that he is incapable of such foolishness, and capable of being mysterious; and the other that he is incapable of mystery, and capable of foolishness.

The Old Testament is a cipher.

There are some that see clearly that man has no other enemy than lust, which turns him from God, and not God; and that he has no other good than God, and not a rich land. Let those who believe that the good of man is in the flesh, and evil in what turns him away from sensual pleasures, [satiate] themselves with them, and [die] in them. But let those who seek God with all their heart, who are only troubled at not seeing Him, who desire only to possess Him, and have as enemies only those who turn them away from Him, who are grieved at seeing themselves surrounded and overwhelmed with such enemies, take comfort. I proclaim to them happy news. There exists a Redeemer for them. I shall show Him to them. I shall show that there is a God for them. I shall not show Him to others. I shall make them see that a Messiah has been promised, who should deliver them from their enemies, and that One has come to free them from their iniquities, but not from their enemies.

When David foretold that the Messiah would deliver His people from their enemies, one can believe that in the flesh these would be the Egyptians; and then I cannot show that the prophecy was fulfilled. But one can well believe also that the enemies would be their sins; for indeed the Egyptians were not their enemies, but their sins were so. This word, enemies, is therefore ambiguous. But if he says elsewhere, as he does, that He will deliver His people from their sins, as indeed do Isaiah and others, the ambiguity is removed, and the double meaning of enemies is reduced to the simple meaning of iniquities. For if he had sins in his mind, he could well denote them as enemies; but if he thought of enemies, he could not designate them as iniquities.

Now Moses, David, and Isaiah used the same terms. Who will say then that they have not the same meaning, and that David's meaning, which is plainly iniquities when he spoke of enemies, was not the same as [that of] Moses when speaking of enemies?

Daniel (ix) prays for the deliverance of the people from the captivity of their enemies. But he was thinking of sins, and, to show this, he says that Gabriel came to tell him that his prayer was heard, and that there were only seventy weeks to wait, after which the people would be freed from iniquity, sin would have an end, and the Redeemer, the Holy of Holies, would bring eternal justice, not legal, but eternal.

When I see the blindness and the wretchedness of man, when I regard the whole silent universe, and man without light, left to himself, and, as it were, lost in this corner of the universe, without knowing who has put him there, what he has come to do, what will become of him at death, and incapable of all knowledge, I become terrified, like a man who should be carried in his sleep to a dreadful desert island, and should awake without knowing where he is, and without means of escape. And thereupon I wonder how people in a condition so wretched do not fall into despair. I see other