The inner nature of these two orders of knowledge having been defined, it becomes evident that each of them is valid in its own domain, and that they cannot legitimately encroach upon each other. To try to establish by religious faith the reality of any phenomenon whatsoever, of which experimental science or intellectual criticism are the sole judges; or to wish to formulate by means of objective science a moral judgment which springs from the subjective consciousness--these are two equivalent encroachments and abuses. Experimental science has the right to forbid the religious consciousness to do violence to it; but the religious consciousness has an equal right to restrict science to its true limits. We must prevent confusion if we would put an end to the conflicts between them. To enclose God in any phenomenal form is, properly speaking, superstition or _idolatry_; to confine or dissipate the soul in external phenomenism, and to deny the seriousness and value of its religious and moral activity, is _infidelity_, properly so called. Truths of the religious and moral order are known by a subjective act of what Pascal calls _the heart_. Science can know nothing about them, for they are not in its order. In the same way the phenomena of Nature are only known and measured by observation and calculation. Neither the heart nor religious faith can decide with respect to them. Each order has its certitude. We must not say that in the one the certitude is greater than in the other. Science is not more sure of its object than moral or religious faith is of its own; but it is sure in a different way. Scientific certitude has at its basis intellectual evidence. Religious certitude has for its foundation the feeling of subjective life, or moral evidence. The first gives satisfaction to the intellect; the second gives to the whole soul the sense of order re-established, of health regained, of force and peace. It is the happy feeling of deliverance, the inward assurance of "salvation."