[GENERAL INTRODUCTION.]
Let them at least learn what is the Religion they assail, before they assail it. If this religion claimed to have a clear view of God, and to possess it openly and unveiled, then to say that we see nothing in the world which manifests him with this clearness would be to assail it. But since on the contrary it affirms that men are in darkness and estranged from God, that he has hidden himself from their knowledge, that the very name he has given himself in the Scriptures is Deus absconditus; and if indeed it aims equally at establishing these two points, that God has set in the Church evident notes to enable those who seek him in sincerity to recognise him, and that he has nevertheless so concealed them that he can only be perceived by those who seek him with their whole hearts; what advantages it them, when, in their professed neglect of the search after truth, they declare that nothing reveals it to them? For the very obscurity in which they are, and for which they blame the Church, does but establish one of the points which she maintains, without affecting the other, and far from destroying, establishes her doctrine.
In order to assail it they ought to urge that they have sought everywhere with all their strength, and even in that which the Church proposes for their instruction, but without avail. Did they thus speak, they would indeed assail one of her claims. But I hope here to show that no rational person can thus speak, and I am even bold to say that no one has ever done so. We know well enough how men of this temper behave. They believe they have made great efforts for their instruction, when they have spent a few hours in reading some book of Scripture, and have talked with some Ecclesiastic on the truths of the faith. Whereupon they boast that they have in vain consulted books and men. But indeed I will tell them what I have often said, that such carelessness is intolerable. We are not here dealing with the light interest of a stranger, that we should thus treat it; but with that which concerns ourselves and our all.
The immortality of the soul is a matter of so great moment to us, it touches us so deeply, that we must have lost all feeling if we are careless of the truth about it. Our every action and our every thought must take such different courses, according as there are or are not eternal blessings for which to hope, that it is impossible to take a single step with sense or judgment, save in view of that point which ought to be our end and aim.
Thus our first interest and our first duty is to gain light on this subject, whereon our whole conduct depends. Therefore among unbelievers, I make a vast difference between those who labour with all their power to gain instruction, and those who live without taking trouble or thought for it.
I can have nothing but compassion for all who sincerely lament their doubt, who look upon it as the worst of evils, and who, sparing no pains to escape it, find in that endeavour their principal and most serious occupation.
But as for those who pass their life without thought of the ultimate goal of life, who, solely because they do not find within themselves the light of conviction, neglect to seek it elsewhere and to examine thoroughly whether the opinion in question be among those which are popularly received with credulous simplicity, or among those which, although in themselves obscure, have yet a solid and indestructible basis,—of those, I say, my thoughts are very different.
This neglect of a matter in which themselves are concerned, their eternity, and their all, makes me angry rather than compassionate; it astonishes and terrifies me, it is to me something monstrous. I do not say this out of the pious zeal of a spiritual devotion. I mean on the contrary that such a feeling should spring from principles of human interest and self-love; and for this we need see no more than what is seen by the least enlightened persons.