On the same day M. Charles Gourand said in _l'Ordre_-- "Monsieur Guizot's speech breathes at once the spirit of faith in revelation and love of religious liberty. But he must conform his practice to his precepts. {8} If it is thought that there exists no serious difference between a rationalist, however thoroughly convinced and honest he may be, whether called Plato, Descartes, or Leibnitz, and an atheist; if it is thought that apart from the teaching of the church all religious belief is superficial and nearly vain; then there is no room for hesitation, it is within the pale of the true church, of that great Catholic Church, which from St. Paul to De Maistre, has bent under the same discipline so many haughty spirits and great minds, that an asylum and pardon are to be sought. For if it be allowable to insinuate that atheism is logical rationalism, it is still more so to say that Protestantism is but inconsistent rationalism. In fact, either private judgment has the sway in matters of faith; and has it entirely, for who can flatter himself that he can take a part in free enquiry and say to it, 'Thus far shalt thou go, and no further!' or else it is authority which bears rule. But neither can she, any more than private judgment, do so by halves; she must have all or nothing. A compromise between the two systems is chimerical; _fusion_ is still more hopeless, if possible, in religious than in political systems." I shall not discuss the matter; I shall lay aside every personal question, every controverted point, every argument. Controversy opens the abyss which it pretends to fill, for it adds the obstinacy of self-love to differences of opinion. To overcome objections raised by honourable and sincere men gives me but little pleasure. I have a higher desire. I aspire to unite myself with them in the truth. Two ideas fill my mind, and predominate on this subject. I wish to set them forth in pure and bright light. If I succeed, if I can transfuse them into other minds, they will do their own work, and render unnecessary the controversy from which I abstain. {9} It would not be worth while to live if we gathered from a long life, no other fruit than a little experience and prudence in the affairs of this world, against the moment of leaving it. The prospect of human affairs, and the inward trials of the soul, afford brighter gleams, which spread themselves over the mysteries of nature and the destiny of man, and of this universe in the midst of which man is placed. I have received from practical life, deeper insight into these formidable questions, than meditation and science have ever given me.