Let us conclude, then, that religious skepticism can be but the effect of a superficial examination of theological principles, which are in a perpetual contradiction of the clearest and best demonstrated principles!  To doubt is to deliberate upon the judgment which we should pass.  Skepticism is but a state of indecision which results from a superficial examination of subjects.  Is it possible to be skeptical in the matter of religion when we design to return to its principles, and look closely into the idea of the God who serves as its foundation?  Doubt arises ordinarily from laziness, weakness, indifference, or incapacity.  To doubt, for many people, is to dread the trouble of examining things to which one attaches but little interest.  Although religion is presented to men as the most important thing for them in this world as well as in the other, skepticism and doubt on this subject can be for the mind but a disagreeable state, and offers but a comfortable cushion.  No man who has not the courage to contemplate without prejudice the God upon whom every religion is founded, can know what religion to accept; he does not know what to believe and what not to believe, to accept or to reject, what to hope or fear; finally, he is incompetent to judge for himself.

Indifference upon religion can not be confounded with skepticism; this indifference itself is founded upon the assurance or upon the probability which we find in believing that religion is not made to interest us.  The persuasion which we have that a thing which is presented to us as very important, is not so, or is but indifferent, supposes a sufficient examination of the thing, without which it would be impossible to have this persuasion.  Those who call themselves skeptics in regard to the fundamental points of religion, are generally but idle and lazy men, who are incapable of examining them.

CXXIV.—­REVELATION REFUTED.

In all parts of the world, we are assured that God revealed Himself.  What did He teach men?  Does He prove to them evidently that He exists?  Does He tell them where He resides?  Does He teach them what He is, or of what His essence consists?  Does He explain to them clearly His intentions and His plan?  What He says of this plan, does it agree with the effects which we see?  No!  He informs us only that “He is the One that is,” [I am that I am, saith the Lord] that He is an invincible God, that His ways are ineffable, that He becomes furious as soon as one has the temerity to penetrate His decrees, or to consult reason in order to judge of Him or His works.  Does the revealed conduct of God correspond with the magnificent ideas which are given to us of His wisdom, goodness, justice, of His omnipotence?  Not at all; in every revelation this conduct shows a partial, capricious being, at least, good to His favorite people, an enemy to all others.  If He condescends to show Himself to some men, He takes care to keep all the others in invincible ignorance of His divine intentions.  Does not every special revelation announce an unjust, partial, and malicious God?