their uncontested empire, each in its own province, can alone give to their alliance the dignity which the alliance requires, if it is to be real, efficacious, and lasting. Every road leads me to the same point; to every question the facts give me the same answer. Liberty has need of Christianity, Christianity has need of Liberty. As modern society demands to be free, the religion of Christ is its most necessary ally. Christianity and civil society have mutually, I admit it, a grave feeling of disquietude and distrust; but this disquietude and distrust are not natural and inevitable results of principles essential to civil society and religious society, of any compulsory relations existing between them; they spring from the faults which the two institutions have committed towards each other, and from the contest which each has forced upon the other. {51} Liberty alone can effectually combat such sentiments which have become habitual and traditional. To dissipate them entirely, something besides Liberty is requisite; but without Liberty neither religious society nor civil society will obtain their legitimate objects, these objects being peace in their relations to each other, and the moral progress of man, and of the State, whether allied with or independent of the Church. {52} Second Meditation. Christianity And Morality. Two attempts are now being simultaneously made, of different characters, although, of the same origin and tendency. Seriously minded men, who persist in believing and calling themselves Christians, are labouring to separate Christian morals from Christian dogmas, and although they make Jesus their moral idea of humanity, are stripping him of his miracles and divinity. Others, who declare openly that they are no Christians, endeavour to separate morality in the abstract from religion in the abstract, and place the source of morality, as well as its authority, in human nature, and in it alone. On the one side we find a Christian morality independent of Christian faith; on the other a Morality independent of all religious belief, either natural or revealed: these two doctrines are in our days proclaimed and propagated with ardour. {53} I frankly admit that their defenders are sincere in adopting and upholding them, and that they do so in the name of truth alone. In philosophy, as in politics, I believe error and honest intentions to be more general than falsehood and evil design. Moreover, who would discuss convictions, unless himself convinced that they are serious and earnest? Opinions founded on interested or hypocritical motives are not worth the honour of a discussion; they merit only to be attacked and unmasked. In the name of truth alone I combat the two doctrines to which I have alluded, and which some now strive to accredit.