A treatise of the causes of incredulity wherein are examin'd the general motives and occasions which dispose unbelievers to reject the Christian religion : with two letters, containing a direct proof of the truth of Christianity / translated from the French of Monsieur Le Clerc.

CHAP. V. That the Neglect of searching into Truth is often the Cause of Incredulity.

THere are many Men who have na∣turally a Genius good enough for abstracted Matters, and that also were not wholly neglected in their first Education; but whom the Course of their Lives has engag'd in Occupations which have no Affinity with the Search of Truth. The Necessaries of their Families, or the Desire of satisfying their Passions, do so take up their Minds for several Years to∣gether, that they neglect all other things, never improve their natural Parts, nor distinguish Truth from Falshood, with any Application, in the Business of Religion. This Negligence leads 'em insensibly into Doubting; for if the Connection of reli∣gious Truths be not heedfully attended to, there arise a thousand Difficulties in the Mind, out of which we know not how to extricate our selves. From Doubt Men easily fall into Infidelity, whilst they neg∣lect the Search of what may remove their Scruples: for when once they are got into the Understanding, they are in motion upon all occasions; and as the Solutions to

them are not study'd after at the begin∣ning, we should not wonder if in time they take such deep rooting, as it shall not be an easy Matter afterwards to ex∣tirpate them.

If such as refuse to believe the Truth of the Christian Religion seriously examine themselves, I am much mistaken if the greatest Part of 'em won't confess that they have extremely neglected the Care they ought to have us'd, in order to be in∣form'd of a thing of such Importance. Nay, I dare affirm that there is not any Unbeliever who perceives not, if he minds it, that this Negligence is one of the principal Causes of his Incredulity: and I shall bring many Proofs of it in the Sequel of this Work.

Now, to make what I have said more evident, I will instance this Fault in other Persons, where People may remark it more impartially than in themselves. When Christianity begun to make a Noise in Judea, that is, chiefly when the Apo∣stles declar'd every where the Resurrecti∣on of their Master, and shew'd that he wanted not faithful Disciples on Earth, tho he was himself no more there; all the Jews ought, one would think, to have inform'd themselves of what these Disci∣ples said, seeing they were things most nearly concerning them to know. They expected their Messias about that time;

they groan'd so heavily under the Roman Tyranny, that they wish'd for nothing so much as Liberty, and they hop'd the Mes∣sias should prove their Deliverer. In this Disposition they ought to hearken, I should think, to every one that spoke to 'em of a Messias, to get rid of their Doubt, whe∣ther the wish'd Deliverer was yet come or not. Methinks too the Apostles should have been heard of all the World, when they preach'd the Doctrine and the Mi∣racles of their Master, especially his Re∣surrection; for indeed these Miracles were so great and many, that more could not be expected from the Messias. The Disciples of the Apostles said in all Places, that not only Jesus of Nazareth, whom the Jews had crucify'd, did work numberless Miracles whilst he dwelt among Men; but that he also left the same Power to his Apostles, and that, in effect, they wrought Miracles every Day. What could be said more to excite the Curiosity of the Jews? They were not in the Judgment of the Epicureans, who thought no Miracles were to be wrought; nor did they believe that God would send them no more Prophets to work any: on the contrary, they ex∣pected the Messias the greatest of all the Prophets. And notwithstanding, they gave so little heed to what the Apostles said, that the Chief of their Nation ne∣ver took notice of 'em, unless it was to

use 'em ill, without examining in the least the Ground of their Doctrine. We have two Jewish Authors who liv'd in the time of the Apostles, namely, Philo and Jo∣seph; but nevertheless they did not vouch∣safe to inform themselves about these Mat∣ters, as may be seen by their Writings. Philo wrote a great many Books, whereof the most part are allegorical Discourses upon the Old Testament: now in some of these he had a thousand Occasions to men∣tion the Gospel, if he had any Idea of it. If he disbeliev'd the Truth of it, he should, at least, have endeavour'd to confute it somewhere: but he says not a word for or against it, which is sign enough that he knew not what it was. I know very well how Eusebius* 1.1, and some learned Men after him, pretended that the Thera∣peutes of Alexandria, whose Encomium is written by Philo in one of his Pieces, were Christians. But nothing, except a desire of confounding the Jews by their own Authors, could discover Christians to Eu∣sebius, and those that followed him, in the Description of the Therapeutes, where one Syllable is not spoken of Jesus Christ, nor of his Doctrine; and where all that Philo

says does perfectly quadrate to some of the Esseans, who form'd, as 'tis well known, a particular Sect among the Jews. The Desire of convincing Infidels should not in∣duce us to make use of weak Proofs against them; for certainly such Methods must needs render 'em more averse to Christia∣nity.

What I have now said will be easily granted me by Men of any tolerable Read∣ing or Judgment: But it may be disputed with respect to† 1.2 Joseph, by reason of a Passage or two produc'd out of him, wherein he speaks of Jesus Christ. This is not the Place to examine these Passages, which learned Men‖ 1.3 believe were inserted by some Christian into the Text of Joseph. But be this as it will, 'tis manifest that Joseph says nothing of the Slaughter of the Children whereof St. Matthew speaks, nor of most part of the Circumstances of the Life of Christ, nor of his Doctrine; nor can he be suppos'd by any to have been acquainted with Christianity, except by such as never read his Works. Had he known a part of the Discourses and Miracles of Jesus Christ, he would not have been content to mention him only en passant, and in so few Words; he would be large upon that Subject, no doubt, as it well deserv'd. It may be therefore po∣sitively affirm'd, that Joseph, how exact soever reputed to be in other Matters,

did shamefully neglect informing himself about the Christian Religion, altho no∣thing could have been more easy for him. Nor can any Excuse be pleaded on the be∣half of the Heathens who liv'd at that time, or a little after; and that notwith∣standing their Acquaintance with some Christians, yet never desir'd to know what Christianity it self was.* 1.4 Tacitus,† 1.5 Pli∣nius, and‖ 1.6 Suetonius, have spoken of it, and wanted not Opportunities to under∣stand it, tho it appears they did not. They were polite and learned Men, and had spent, according to the Custom of those Ages, a great deal of time in the Study of the Greek Philosophy. Now this Philosophy was not upon any account comparable to the Doctrine or Morals of the Gospel; nor could the Learned of Rome neglect these things only because Bar∣barians, as the Grecians spoke, had de∣clar'd them; for they well knew that the most famous Sages of Greece had undertaken long Voyages to the Barbarians, to learn their Opinions. What made them contemn the Christians then? We need not seek for any other Reason, but a scandalous Neglect, proceeding from the predomi∣nant Passion of most People: for ordina∣rily they apply themselves only to what is esteem'd in the World, and that may contribute to have them taken notice of in the Places of their Abode. The Litera∣ture

and Philosophy of the* 1.7 Greeks were for a long time in great Repute at Rome, and Persons of the first Quality did value themselves upon these sorts of Knowledg: but the Gospel was unknown there, be∣cause it contain'd not any Doctrine proper to add more Lustre to such as did aspire to the greatest Dignities.

Something of this Nature made the Athenians neglect the Opportunity they had in their Hands of understanding the Gospel, when St. Paul was in their City to preach it, if they would hear him: and, questionless, they would have heard him, had they as much good Sense as they had Vanity. At the very first they call'd him a Babler;* 1.8 and after listening a while to him about the Resurrection of the Dead, some of 'em laugh'd at him, others put him off till some other time, and there were but a small Number of them that receiv'd the Doctrine which he preach'd to them. This proceeded in part from a blameable Neglect that would not let them inform themselves throughly about what St. Paul declar'd, altho on the other side, the Athenians, and the Strangers who follow'd their Studies there, were Men of much Leisure, and great Lovers of News.* 1.9 But the Apostle not teaching his Doctrine after the manner of the Philosophers they were wont to hear, whether in re∣gard of the Method or the Elocution,

they were out of Conceit with his Dis∣courses.

Let us suppose with them, that the outward Appearance of S. Paul was not so taking as that of their Philosophers; but should this extinguish their Curiosity? Is Truth always necessarily accompanied with Eloquence? None of them durst maintain such a thing. Notwithstanding, S. Paul's being there did 'em no good; and they neglected acquainting themselves with his Doctrine, which was infinitely more reasonable than that of their Philo∣sophers. They lost a world of time in the Study of very ridiculous Doctrines, as were the Physicks of all their Philosophers, without excepting any; and the Morals of the greatest part, to speak nothing of their Dialectick or Logicks. There was not one Philosopher who had any reasona∣ble, no nor a probable Hypothesis con∣cerning God, except the Platonists, who accommodated their Opinions so much to vulgar Notions, that by this Medley of Good and Bad, they render'd all the Good they spoke unprofitable and fruitless. Not∣withstanding, such as spent all their time to hear this sort of People, did not vouch∣safe, out of an unpardonable Negligence, to understand what S. Paul said to them.

One would think no body could at this time of day be guilty of the like Fault among Christians, since they generally

profess to believe that none can better spend his time than in discovering the Principles upon which Christianity is grounded. But the Actions of Christians not being always conformable to their Belief, it happens but too frequently, that their Course of Life produces an Effect quite contrary to what the Christian Profession should beget in them. Altho it be not said by any, that it were better employing himself about any thing else than in the Study of the Christian Reli∣gion; yet the Carriage of most Men is commonly such, as if they believed this. A Man who entirely neglects this Study, but duly makes his Court to those that can advance him, or keep him in his pre∣sent Post; a Man that passes all his Life in heaping up Riches, tho he be in a profound Ignorance about the Grounds of Christi∣anity; this Man, I say, is he for all this the less esteemed? The most understand∣ing Person in the World, but who is not respected for his Preferments, nor consi∣der'd for his Riches, is he comparable to this other ignorant, but rich or honour∣able Man? Not at all, according to the constant Practice of most Christians. This Practice cries much louder, if we may speak so, than the Evangelical Maxims it contradicts, and seems to say to those who are entring into the World, that it concerns 'em little to learn the Reasons

of assenting to Christianity, but that it is of great Importance to obtain some Em∣ployment, or to enrich themselves, to which this same Christianity contributes nothing. It falls out likewise but too of∣ten, that this dangerous Lesson is con∣firm'd by the Example of many considera∣ble Persons, who after neglecting the Stu∣dy of Religion as much as they cultivate the Art of Advancing themselves in the World, or of making their Fortune, are nevertheless in great Esteem, and in such advantageous Posts, that their Lot appears worthy of Envy; whilst such as might in∣form others by their Knowledg, live in Contempt and Obscurity.

This general Custom which obtains al∣most every where, does throw People in∣to a Neglect of Religion so much the more easily as they find themselves dis∣pos'd not to observe the Precepts of it. Thus slighting that Science which signifies nothing as to their worldly Affairs, and whose Consequences would engage them to resist those Passions to which they wil∣lingly abandon themselves, they think as little as possibly they can upon those Proofs which perswade us of the Truth of the Gospel. After this it happens, that some occasion of Doubt comes into their Mind which begets Difficulties, out of which they cannot extricate themselves for want of Knowledg; and this at last

produces a formal Infidelity, which is not easily to be cur'd, especially if it be of any Continuance.

'Tis by so much the more dangerous to fall into this Negligence I'm treating of, as the Causes whence it springs are always in being, and act incessantly upon the Understanding with a great deal of force; whilst that which might incline People to be instructed in the Reasons of believing the Gospel acts but weakly, and is stifl'd, as it were, every moment by the Example of the more numerous Party.

But there is likewise another thing, that may greatly contribute in seducing such as are otherwise Men of good Sense. 'Tis an Argument they frame without percei∣ving it, and which at first sight appears solid enough. When they see that those who make a Profession of believing the Christian Religion true, obey nothing of it but just as much as their worldly Inte∣rest obliges them to do; they imagine that most Men act a part only, and pretend to believe what they really do not; or else they conclude, that Persons so injudicious as to contradict their Belief upon all oc∣casions, are but an ill Example to follow in this respect, and that it were better done of Men to regulate their Perswasion by their Conduct; seeing, as they suppose, they cannot change the latter. Thus they imitate pretty well the Actions of the

greatest part of the World, but they be∣lieve themselves exalted above the Multi∣tude, in as much, at least, as they have Principles conformable to their Practice. If they neglect informing themselves in Religion, this proceeds from their not believing the Truth of it; and if they re∣gulate not their Manners according to its Precepts, 'tis because they give no Credit to the Recompences promis'd those who shall observe them, nor to the Pains where∣with they are menac'd that violate them. In a word, they act coherently; whereas the Life of others is a perpetual Contradi∣ction.

Nevertheless, it is most certain, that they are hugely out in their Judgment of the greatest part of Christians. 'Tis not true, that the Multitude feigns only to be∣lieve the Truth of Christianity; and 'tis also false, that Injudiciousness makes them contradict their Belief by their Practice. 'Tis much better to preserve our Perswa∣sion entire, even when we contradict it by our Actions, than to sute the Doctrines of it to the Conduct we follow.

And I prove it thus. In the first place, a Man may sincerely believe a Principle to be good and reasonable, and yet not or∣der his Life accordingly. The Reason hereof is, that what sets most Mens Acti∣ons a going, is not so much the Light of the Understanding as the Disposition of

the Heart, and the Passions, which are not seldom entirely repugnant to this Know∣ledg. No body, for Example, will deny but that Bribery ought to have no place in a well-govern'd State, and that all Em∣ployments should be conferr'd upon those only who deserve 'em; nay, the Laws do every where condemn Bribery. Never∣theless there are few Persons that do not sollicit for themselves or for their Friends when any opportunity of Advancement offers it self. We find also, that Men are agreed about the Usefulness and Ex∣cellency of a great number of Laws, which they break nevertheless every day, when they reap any present Advantage from it. We may alledg a more evident Example of this Contradiction between our Understanding and Practice. A gouty Man who contracted this troublesome Di∣stemper by drinking too much Wine, doubts not in the least, but that the immo∣derate Use of this Liquor must needs prove very hurtful to him; notwithstanding, the present Pleasure he finds in drinking car∣ries it, and he cannot forbear drinking more than he should. And thus it is with several other Passions. In like manner, People whose Desires are contrary to the Spirit of the Gospel, may indulge those Desires, without calling into question all the while the Truth of Christianity.

In the second place, the Manners of most Christians are contrary to their Per∣swasion, not that they perceive not this Opposition well enough, and condemn it too, when they think of it; but the Me∣thod of Living generally receiv'd, and that's most agreeable to their Passions, carries it over the Judgment they make of themselves in their own Consciences; and we may be convinc'd of it by the Exam∣ples already alledg'd, and by thousands of the like nature.

In short, It cannot be hence concluded that we must judg of Religion according to our Inclinations, nor that we may ac∣commodate it rather to our manner of living, than continue to believe what we do not obey. Who will maintain that a Prince would do better in changing the Laws according to his present Passions, than to let them subsist, and break 'em every hour? No body. For if he observes not the Laws as he should, he leaves them their Authority however with respect to his Subjects, and such other Princes as are willing to observe them; which is of abso∣lute Necessity to Society. What Disorders would it cause in the Commonwealth, if an adulterous Prince, lest he should be thought to contemn their Authority, would abrogate all those Laws prohibit∣ing Adultery?* 1.10 'Tis said that Cambyses the Son of Cyrus, being in Love with his

Sister, and desirous of marrying her, en∣quir'd of the Royal Judges, who were the Interpreters of the Laws amongst the Persians, whether it was lawful for a Bro∣ther to have his Sister to Wife? They answer'd him, That there was no Law which permitted it; but that there was another Law that permitted the Kings of Persia to do whatever they pleas'd. Upon this Answer, Cambyses marry'd his Sister; and the Persians have not from that time scrupl'd to imitate their King in this Pra∣ctice. It had questionless been less crimi∣nal, and much less hurtful to the Socie∣ty, if Cambyses had marry'd his Sister without saying any thing of it, and not endeavour to cover his Incest by Autho∣rity of Law.

If it be ask'd then, Which Carriage is most dangerous and blameable, that of such as violate the Laws of the Gospel whom they believe to be Divine, or that of the Incredulous who reject the Divini∣ty of these Laws because they have no mind to obey them. 'Tis plain, that the latter is much worse than the former, supposing the Laws of the Gospel to be beneficial to Society, which cannot be doubted, as I have shewn in the first Chapter.

So, whatever be the Conduct of those who profess the Christian Religion, Un∣believers cannot however excuse them∣selves

because others do not act coherent∣ly, seeing they neglect to understand what imports them most to know. The greatest part of Christians are doubtless in the wrong herein, and they deny it not them∣selves; but the Incredulous are much more to blame than they. If the latter would ex∣amine themselves, they might discover, perhaps, some other Source of this Negli∣gence in their own Persons; and it is, that generally they are not very sollici∣tous about knowing the Truth in Matters of Religion.

There are some People so much taken up with the present, and having so good an Opinion of themselves, that they shut their Eyes and Ears to all sorts of Dis∣course or Examples, which might convince them that they have reason not to be well satisfy'd with their Opinions and Practice. Altho they seem sometimes to love the Truth, yet, if it be well remark'd, it will appear that they love nothing but their Passions, and are careful only how to in∣dulge these; for they receive no more of the Truth, but what is not incompatible with their Desires. Thus Princes, and Persons of great Quality, cannot bear that such as are about them should ingenuously acquaint them with what is said of them, and tell besides their own Thoughts of the Matter. If any is a little too sincere, he's quickly banish'd from their Presence. 'Tis

just so with many private Persons, who take none for their Friends but such as flatter them, and help to keep them up in the good Opinion they have conceiv'd of themselves. Princes and private Men do equally drive out of their Minds all Thoughts that might trouble their Re∣pose, and hinder them from quietly en∣joying what they love. They cannot say therefore, that they are such mighty Lo∣vers of Truth, who care for knowing no more of it than what is pleasing to them. And it may probably happen that many Unbelievers deal after this manner with Religion, neglecting to understand what might convince them, out of a secret Averseness they have of searching into such Truths as they cannot discover with∣out extremely disquieting themselves. So S. Paul reasoning before Felix, of Justice,* 1.11 Temperance, and future Judgment, this trembling Governour was quickly weary of hearing him, and put him off till ano∣ther time. Had S. Paul entertain'd him with some other Discourse, he would have heard him, it may be, as long as he pleas'd: but the Vertues whereof this Apostle be∣gan to speak to him, were too opposite to his Manners to obtain a longer Audience from him. 'Tis evident then, that this Disposition is entirely against all good Sense, and the whole World does equally blame Flattery and Flatterers. 'Tis ge∣nerally

agreed upon likewise, that there is nothing more remote from Wisdom, than wilfully to continue ignorant of what is disadvantageous to us; for without know∣ing it, we can never bring a Remedy a∣gainst it, and our Ignorance about it changes not the Nature of the thing, but contributes not seldom to render our Con∣dition worse. The Incredulous therefore ought to look to it, and not fear to hazard their Repose in the Search of disquieting Truths. They ought to beware of that ill regulated Self-love, which flatters our present Passions, and avoids every thing that may mix some Bitterness with the Sweetness we taste in the Enjoyment of them. For my part, I'm perswaded that their Negligence of informing themselves about the Grounds of Christianity, pro∣ceeds in great part from this dangerous Disposition; and they would agree to it, no doubt, were they capable of examining themselves.

Did we see Unbelievers use much Ap∣plication in the Search of Truth, without omitting any thing that was necessary for their thorough Information, and yet not quit their Infidelity; we should, perhaps, be tempted to believe that they were in the right, seeing they did not conclude but after a long and requisite Discussion. But we see not one of them so dispos'd, and they are all contented with a very su∣perficial

Knowledg of Religion, without endeavouring to penetrate into the Proofs of it; which gives us occasion to confirm our selves in the Belief of the Truth, and to be perswaded that their Infidelity pro∣ceeds, as I have prov'd, from their Neg∣lect of due Instruction.

Notes

• * 1.1

  Hist. Ecclesiast. l. 2. c. 17. See Jos. Scaliger, l. 7. de Emendat. Temp. Valesius upon Eusebius, and Thomas Brown in his Dissertation concerning the Thera∣peutes.
• † 1.2

  Antiq. Jud. l. 18. c. 4, & 8.
• ‖ 1.3

  See Le Fevre in his Critical Letters.
• * 1.4

  Annak l. 15. c. 44.
• † 1.5

  Ep. l. 10.
• ‖ 1.6

  In Claud. c. 25.
• * 1.7

  See the Preface of Diogen. Laertius.
• * 1.8

  Acts 17.18, 22.
• * 1.9

  Ver. 21.]
• * 1.10

  Herodot. l. 3. c. 31.
• * 1.11

  Acts 24.25.