71. It will, however, be well to consider the argument that M. Bayle puts forward to show that one cannot refute the objections which reason opposes to the Mysteries. It is in his comment on the Manichaeans (p. 3140 of the second edition of his _Dictionary_). 'It is enough for me', he says, 'that it be unanimously acknowledged that the Mysteries of the Gospel are above reason. For thence comes the necessary conclusion that it is impossible to settle the difficulties raised by the philosophers, and in consequence that a dispute where only the light of Nature is followed will always end unfavourably for the theologians, and that they will see themselves forced to give way and to take refuge in the canon of the supernatural light.' I am surprised that M. Bayle speaks in such general terms, since he has acknowledged himself that the light of Nature is against the Manichaeans, and for the oneness of the Principle, and that the goodness of God is proved incontrovertibly by reason. Yet this is how he continues: 72. 'It is evident that reason can never attain to that which is above it. Now if it could supply answers to the objections which are opposed to the dogma of the Trinity and that of hypostatic union, it would attain to those two Mysteries, it would have them in subjection and submit them to the strictest examination by comparison with its first principles, or with the aphorisms that spring from common notions, and proceed until finally it had drawn the conclusion that they are in accordance with natural light. It would therefore do what exceeds its powers, it would soar above its [114] confines, and that is a formal contradiction. One must therefore say that it cannot provide answers to its own objections, and that thus they remain victorious, so long as one does not have recourse to the authority of God and to the necessity of subjugating one's understanding to the obedience of faith.' I do not find that there is any force in this reasoning. We can attain to that which is above us not by penetrating it but by maintaining it; as we can attain to the sky by sight, and not by touch. Nor is it necessary that, in order to answer the objections which are made against the Mysteries, one should have them in subjection to oneself, and submit them to examination by comparison with the first principles that spring from common notions. For if he who answers the objections had to go so far, he who proposes the objections needs must do it first. It is the part of the objection to open up the subject, and it is enough for him who answers to say Yes or No. He is not obliged to counter with a distinction: it will do, in case of need, if he denies the universality of some proposition in the objection or criticizes its form, and one may do both these things without penetrating beyond the objection. When someone offers me a proof which he maintains is invincible, I can keep silence while I compel him