Such, my brethren, is the situation of almost all who give themselves out in the world as unbelievers; they have investigated neither the difficulties nor the respectable proofs of religion; they know not even enough to doubt of them. They hate it; for how is it possible to love our condemnation? And upon that hatred are founded their doubts and their only arguments to oppose it.
In effect, when I glance my eye over all that the Christian ages have had of great men, elevated geniuses, profound and enlightened scholars, who, after an entire life of study and indefatigable application, have, with a humble docility, submitted to the mysteries of faith; have found the proofs of religion so strong, that the proudest and most untractable reason might, in their opinion, without derogation, comply; have defended it against the blasphemies of the pagans; have silenced the vain philosophy of the sages of the age, and made the folly of the cross to triumph over all the wisdom and erudition of Rome and Athens; it strikes me, that, in order to renew the attack against mysteries so long and so universally established; that, in order to be heard in appeal, if I may venture to say so, from the submission of so many ages, from the writings of so many great men, from so many victories achieved by faith, from the consent of the universe; in a word, from a prescription so long and so well strengthened, it would require either new proofs that had never yet been controverted, or new difficulties that had never yet been started, or new methods which discovered a weak side in religion, as yet never found out. It seems to me, that, singly to rise up against so many testimonies, so many prodigies, so many ages, so many divine monuments, so many famous personages, so many works which time hath consecrated, and which, like pure gold, have quitted the ordeal of unbelief only more resplendent and immortal; in a word, so many surprising, and, till then, unheard of events, which establish the faith of Christians, it would require very decisive and very evident reasons, very rare and new lights, to pretend even to doubt, much less to oppose it. Would not that man be deservedly considered as out of his senses, who should go to defy a whole army, merely to make an ostentation of a vain defiance, and to pride himself upon a burlesque bravery?
Nevertheless, when you examine the majority of those who call themselves unbelievers, who are continually clamouring against the popular prejudices, who vaunt their doubts, and defy us to satisfy or to answer them; you find that their only knowledge consists of some hackneyed and vulgar doubts, which, in all times, have been, and still continue to be, argued in the world; that they know nothing but a certain jargon of licentiousness which goes from hand to hand, which they receive without examination, and repeat without understanding: you find that their whole skill and study of religion are reduced to some licentious sayings, which, if I may descend so low, are the proper language of the streets; to certain maxims which, through mere repetition, begin to relish of proverbial meanness. You will find no foundation, no principle, no sequence of doctrine, no knowledge even of the religion which they
