INTRODUCTION. In the volume immediately preceding this, and forming the second of the present series, a Narrative was furnished, drawn up by parties present at the scene, of the memorable discourse delivered by Pascal to his assembled friends, in which he detailed the plan and outline of his projected work on the Evidences and Nature of the Christian Religion. The circumstances under which that conversation took place, the parties to whom it was addressed, and those various features from which it derives an interest, were referred to in the biographical sketch prefixed to a previous volume. The materials collected in the prosecution of this undertaking are now presented to the reader; and it will perhaps conduce to his convenience, to be furnished with a brief summary of the leading topics embraced in this copious, yet still imperfect, collection. The peculiar circumstances under which the greater number of those fragmentary writings were composed; the haste with which, through the writer's bodily sufferings, they were, for the most part, thrown off; the carelessness of their subsequent disposal; and the difficulties attending their recovery; have been already described. The reader is, however, once more reminded, that, by the b labours of the French Editor, whose work is here followed, very large additions to the existing materials have been collected from hitherto unexplored manuscripts, and an entirely new and improved arrangement of the whole has been made. With a kind of kaleidoscope art, or as if by the touch of an enchanter, the most incongruous materials have been brought into symmetry and order. Criticism, moral axioms, and theological discussions, which heretofore lay side by side in singular confusion, are now marshalled under their proper heads. Regular sequences of argument and illustration have been formed; the series of topics discussed, while retaining for the most part the author's own titles, have been thrown into a cumulative form; and the result is, to leave far less cause than heretofore for regret that this great writer was not enabled to follow out, in a more perfect manner than he has done, his comprehensive scheme. In the discourse referred to, it will be remembered, the case was supposed of a person who, "having passed his life in ignorance of, and indifference to everything,and especially himself,-is brought, at length, to contemplate himself," by the portraiture which had previously been drawn of man, 66 even to the most secret recesses and movements of his heart." Such a supposition enabled the speaker with the more advantage to commence with the elementary truths of religion, and gradually to advance from them to its deepest mysteries. It will contribute to the interest of the reader to carry with him a suppository personage of this description, in the sketch now about to be given ;-(and it is not, indeed, necessary to explore pagan antiquity or heathen darkness to find such a one!)-and still more will it be an advantage to him to do so, when he enters upon the perusal of the work itself. The paper originally composed by Pascal for a Preface or Introduction to his Treatise, but which, in the several editions heretofore published, has appeared, with many variations, and under different titles, in the form of a detached Essay, is now restored (with the addition of much original matter) to its first integrity of text, and appears in its proper place at the head of the work. In this paper, the doctrines of the existence of a God, and of an unending existence to come, are broadly laid down, as the foundations of all religion; and the ignorance, folly, and presumption of those by whom they are neglected, rather than impugned, are exposed by the most popular representations. The arguments employed are level to every capacity. They are adapted to work upon the feelings of the ingenuous, and to arrest the attention of the man of the world. "They who set themselves up as opponents to religion," with lofty rebuke he begins, "should at least know what it is they oppose." "What does it avail such persons to allege," he continues, "that while thus avowedly neglecting the means of discovering truth, they can find nothing that reveals their Maker to them?" 66 Negligence such as this, in a matter which concerns themselves, their eternal interests, their all, excites my indignation rather than my pity; it astonishes and shocks me; it is unnatural and monstrous!" "Who would desire for his friend," he asks, "the man that thus acted; who select him as his confidant; who resort to him for 66 solace in his affliction? What advantage is it to hear another say, he has thrown off the yoke of conscience; he has no belief in a God; he considers the soul to be a mere breath or vapour?" Nothing shows more abjectness of spirit," is his indignant exclamation, "than to be ignorant of man's unhappiness without God; nothing proves more malignancy of heart, than not to desire the truth of eternal rewards; no cowardice is greater than to affect hardihood against God!"—There was, perhaps, when Pascal wrote, more avowed disregard of religion, and more explicit denial of revelation, than is to be found in the more guarded habits of the present day; but the scope of the reasoning in this discourse is no less fitted now, than at that period of undisguised hardihood, to rouse to reflection the multitudes who pass their lives in neglect of religion, and indifference to their eternal interests. The critical reader will be interested in an unpublished variation of a part of this paper, and a collection of Notes, illustrative of the original text, and which furnish various topics supplementary to the main subject. But to enforce conviction of the existence of a First Cause, and to impress the mind with its own eternal destiny, are but the rudimentary steps in religious instruction; and leave the awakened conscience far short of true peace and solid hope. Heathen philosophy, even, had made large advances in the discovery of these elementary principles. Pascal well knew that much remained to be done, before the spirit should be prepared for a hearty reception of a divine revelation. Many truths were to be addressed to the understanding, and many |