Sentiments so unnatural

We do not require great education of the mind to understand that here is no real and lasting satisfaction; that our pleasures are only vanity; that our evils are infinite; and, lastly, that death, which threatens us every moment, must infallibly place us within a few years under the dreadful necessity of being for ever either annihilated or unhappy.
There is nothing more real than this, nothing more terrible. Be we as heroic as we like, that is the end which awaits the noblest life in the world. Let us reflect on this, and then say whether it is not beyond doubt that there is no good in this life but in the hope of another; that we are happy only in proportion as we draw near it; and that, as there are no more woes for those who have complete assurance of eternity, so there is no more happiness for those who have no insight into it.
Surely then it is a great evil thus to be in doubt, but it is at least an indispensable duty to seek when we are in such doubt; and thus the doubter who does not seek is altogether completely unhappy and completely wrong. And if besides this he is easy and content, professes to be so, and indeed boasts of it; if it is this state itself which is the subject of his joy and vanity, I have no words to describe so silly a creature.
How can people hold these opinions? What joy can we find in the expectation of nothing but hopeless misery? What reason for boasting that we are in impenetrable darkness? And how can it happen that the following argument occurs to a reasonable man?
“I know not who put me into the world, nor what the world is, nor what I myself am. I am in terrible ignorance of everything. I know not what my body is, nor my senses, nor my soul, not even that part of me which thinks what I say, which reflects on all and on itself, and knows itself no more than the rest. I see those frightful spaces of the universe which surround me, and I find myself tied to one corner of this vast expanse, without knowing why I am put in this place rather than in another, nor why the short time which is given me to live is assigned to me at this point rather than at another of the whole eternity which was before me or which shall come after me. I see nothing but infinites on all sides, which surround me as an atom, and as a shadow which endures only for an instant and returns no more. All I know is that I must soon die, but what I know least is this very death which I cannot escape.
“As I know not whence I come, so I know not whither I go.[Pg 56] I know only that, in leaving this world, I fall for ever either into annihilation or into the hands of an angry God, without knowing to which of these two states I shall be for ever assigned. Such is my state, full of weakness and uncertainty. And from all this I conclude that I ought to spend all the days of my life without caring to inquire into what must happen to me. Perhaps I might find some solution to my doubts, but I will not take the trouble, nor take a step to seek it; and after treating with scorn those who are concerned with this care, I will go without foresight and without fear to try the great event, and let myself be led carelessly to death, uncertain of the eternity of my future state.”
Who would desire to have for a friend a man who talks in this fashion? Who would choose him out from others to tell him of his affairs? Who would have recourse to him in affliction? And indeed to what use in life could one put him?
In truth, it is the glory of religion to have for enemies men so unreasonable: and their opposition to it is so little dangerous that it serves on the contrary to establish its truths. For the Christian faith goes mainly to establish these two facts, the corruption of nature, and redemption by Jesus Christ. Now I contend that if these men do not serve to prove the truth of the redemption by the holiness of their behaviour, they at least serve admirably to show the corruption of nature by sentiments so unnatural.

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