that of objecting to a philosophical hypothesis the injury it may do to morals and to religion.  When an opinion leads to absurdity, it is certainly false; but it is not certain that it is false because it entails dangerous consequences."[38] So wrote the patriarch of modern sceptics, the Scotchman Hume.  The lesson has been well learnt; it is repeated to us, without end, in the columns of the leading journals of France, and in the pages of the Revue des deux Mondes.  The adversaries of spiritual beliefs have changed their tactics.  In the last century, they replied to minds alarmed for the consequences of their work:  “Truth can never do harm.”—­“Truth can never do harm,” retorted J.J.  Rousseau:  “I believe it as you do, and this it is that proves to me that your doctrines are not truth.”  The argument is conclusive.  So the adversary has taken up another position; and he says at this day:—­“Our doctrines do perhaps pain the heart, and wound the conscience, but this is no reason why they should be false:  moral goodness, utility, happiness, are not signs by which we may know what is true.”

Philosophy, Gentlemen, has always assumed to be the universal explanation of things, and you will agree that it is on her part a humiliating avowal, that she is enclosed, namely, in a circle of pure reason, and leaves out of view, as being unable to give any account of them, the great realities which are called moral goodness and happiness.  One might ask what are the bases of that science which disavows, without emotion, the most active powers of human nature.  One might ask whether those who so speak, understand well the meaning of their own words; and inquire also what is the method which they employ, and the result at which they aim.  One might ask whether these philosophers are not like astronomers who should say:  “Here are our calculations.  It matters nothing to us whether the stars in their observed course do or do not agree with them.  Science is sovereign; it is amenable only to its own laws, and visible realities cannot be objections in the way of its calculations.”  Let us leave these preliminary remarks, and let us come to the core of the controversy.

They set the reason on one side, the conscience and heart upon the other, as an anatomist separates the organic portions of a corpse, and they say:  Truth belongs only to the reason; the conscience and the heart have no admission into science.  Listen to the following express declaration of the weightiest, perhaps, of French contemporary philosophers:  “The God of the pure reason is the only true God; the God of the imagination, the God of the feelings, the God of the conscience, are only idols!"[39] It is impossible to accept this arbitrary division of the divine attributes.  There is but one and the same God, the Substance of truth, the inexhaustible Source of beauty, the supreme Law of the wills created to accomplish the designs of His mercy.  The conscience, the heart, the reason rise equally towards Him, following