as well as the most wavering, is infinitely more animated than it was formerly. Souls so disposed require a moral rule proportionably animated; one which, while it guides, may give to their innate activity a greater share of satisfaction. I am expressing a profound conviction,--one, I will venture to say, free from any reservation or ill-will,--when I say that henceforth the Catholic church, without any sacrifice of authority, will be obliged, for the government of the soul, to admit of more intellectual and spontaneous movement on the part of the faithful than was required in other times. Yet I am convinced that when once the Catholic church shall herself have acknowledged this new moral state of Christian society, she will also know how to provide for it. {28} In a recent publication, [Footnote 1] a justly eminent stranger, M. Donoso Cortes, speaking of me in terms which I cannot allow myself to repeat, said, "The great mistake into which M. Guizot has fallen, in his 'History of European Civilization,' is the having attempted the impossible task of explaining visible things by visible things, natural things by natural things; which is as superfluous as to explain a fact by itself, a thing by the thing itself; because all visible and natural things, considered as visible and natural, are one and the same thing." [Footnote 1: Essai sur le Catholicisme, le Liberalisme, et le Socialisme, par M. Donoso Cortes, Marquis de Valdegamas, p. 99-105.] M. Donoso Cortes will be convinced, I hope, that such is not my idea; and that, far from resting satisfied with visible and natural things, I believe in supernatural order, and in its necessity to explain and govern the world. Philosophers, I think, will on their side acknowledge that if I reject their doctrine, I do not abandon their right. I do not say this with the view of seeking the frivolous honour of maintaining at the same time two great causes, but to affirm a double truth to which I yield my entire conviction and devotion, Christian faith and religious freedom. The welfare of all nations demands these as its price. Guizot. Val Richer, September, 1851. {29} Essay I. On The State Of Men's Souls. {30} {31} On The State Of Men's Souls. (_October_, 1838.) The sublimity of the gospel consists in two sentiments, which manifest themselves in it simultaneously,--hatred of evil, and tenderness for man who does evil; horror of sin, to speak as the gospel speaks, and love of the sinner. How profound a depth of judgment as well as of moral justice! How admirable a knowledge of things as well as of men! For evil is truly hateful both in itself and in its effects; and men, the best of men, are surcharged with evil. Yet, at the same time, man is infinitely capable of good, infinitely worthy of affection; and with all his imperfections, a being to be loved beyond expression.