It is in the same spirit that he writes in many of his later ‘Pensées.’ Some of the passages already quoted are in fact taken from the chapter “On the Christian Religion,” which appears to have been intended to form one of the concluding chapters of his Apology. But he repeats over and over again the same strain—that the present condition of man is only intelligible in the light of the Christian revelation, and that this revelation alone answers to all man’s necessities. Christ has not only proclaimed a higher truth to man, which man is bound to accept under penalties of default. This tone is also found sometimes, but comparatively seldom. The prevailing note is, that there is an admirable fitness between the two—the mysteries of human nature witnessing to the divine veracity of the Gospel, and the Gospel again holding the only key to these mysteries, and the only power of unravelling them and restoring them to their divine original. “Jesus Christ,” he says, “is for all men; Moses for one people.” “The knowledge of God without a knowledge of our misery produces pride; that of our misery without God leads to despair. The knowledge of Jesus is the means by which we at once find God and our misery.” “Without Jesus Christ man is sunk in vice and misery. . . . In Him is all our virtue and felicity.” Of the more directly apologetic ‘Pensées’ of Pascal there are many of great significance and interest, slight as may be the value of his general historical argument, so far as this can be traced. Wherever he trusts to his own clear judgment and profound penetration, he throws out sentences weighty with meaning, and capable of being expanded into trains of argument. Our shortening space warns us that our quotations must come to an end; but the reader may thank us for drawing his attention to the following:— “Even when Epictetus had discovered the right way, he could only say to man, ‘You follow a wrong one.’ He shows that there is another, but he does not lead to it. . . . Jesus Christ alone leads to it—_via_, _veritas_. “Jesus Christ has spoken great things so simply that they seem to have cost Him little thought—and yet so fitly that we see well what His thought was.” [This combination of clearness and _naïveté_ is admirable.] “The apostles were either deceived or deceivers; either supposition is full of difficulty. “What right have they to say, ‘It is impossible that we should rise again’? Which is the more difficult to be—to be born, or to be raised from the dead? Is it less difficult to come into being than to return to being? Custom (experience) renders the one easy to us; the want of custom makes the other seem impossible. But _this is a popular way of judging_.