After that, it matters little that Protestantism should have fought against the revolutionary spirit, and that it should have disavowed “anarchical” philosophy. It matters little that it should have made repeated efforts to constitute a spiritual authority, and that it should have produced a multitude of sects “of which each pitied the preceding one and abhorred the one which followed it.”[309] Whatever it may do, Protestantism remains purely critical, negative and disorganising. Consequently the part it plays can only be transitory. It contains no element which the positive organisation should preserve. It naturally ends in philosophical Deism. This Deism appears as early as the XVII. century in England, and in Holland with Hobbes, Spinoza and Bayle. The right of examination is henceforth recognised as indefinite in principle, but in fact, it is thought possible to maintain the metaphysical discussion within the more general limits of monotheism.[310] At bottom they continue “to destroy religion in the name of the religious principle.” A “rational theology” is constructed; and the natural religion, dear to the XVIII. century, is finally reached. Now, in Comte’s eyes, rational theology is an “incoherent expression,”[311] and natural religion “a monstrous drawing together of terms.” As if every religion (with the exception of the positive one), was not necessarily supernatural! The harmony between reason and belief, even when sought for with perfect sincerity, is deadly for faith. For the strength of theological conceptions lies in their spontaneity. Logical proof, even admitting that it be really demonstrative, never fortifies and can only weaken them. The innumerable proofs of the existence of God which have appeared since the XII. century, not only state the bold doubts of which this existence has been the object: it can also be asserted that they have largely contributed to the propagation of those doubts, “either through the contempt which the weakness of many of these arguments was bound to reflect upon ancient beliefs, or even by consideration of the strongest of these arguments.”[312] Popular instinct was not mistaken in calling the metaphysicians who were working at these proofs atheists. Their work was essentially anti-theological. Our century sees it in another light. As the decay of theology still continues, that which formerly was judged by public opinion as impious, may to-day appear to be a pious occupation.