otten, lastly, that if a cause might legitimately be
condemned for the faults of its defenders, there are none, no, not a
single one, which could remain erect before the tribunal which so should
give judgment. Every cause in this world is more or less compromised by
its representatives; but there are bad principles, which produce evil by
their own development, and there are good principles which man abuses,
but which by their very nature always end by raising a protest against
the abuse. It is in the light of this indisputable truth that we are
about to enter upon a discussion of which you will appreciate the full
importance.

Sceptical writers affirm that toleration has its origin in the weakening
of faith; and, drawing the consequence of their affirmation, they
recommend the diffusion of the spirit of doubt as the best means of
promoting liberty of conscience. We have here the old argument which
would suppress the use to get rid of the abuse. Persecutions are made in
the name of religion; let us get rid of faith, and we shall have peace.
Prisons have been built and the stake has been set up in the name of
God: let us get rid of God, and we shall have toleration. Observe well
the bearing of this mode of argument. Let us get rid of fire, and we
shall have no more conflagrations; let us get rid of water, and no more
people will be drowned. No doubt,--but humanity will perish of drought
and of cold.

Let us examine this subject seriously: it is well worth our while. If
toleration proceeds from the enfeebling of religious belief, we ought
among various nations to meet with toleration in an inverse proportion
to the degree of their faith. This is a question then of history. Let us
study facts. Recollecting first of all that ancient Rome did not draw
forth a germ of liberty from its scepticism, let us throw a glance over
existing communities.

Sweden is far behind England in regard to liberty of conscience. Is it
that religious convictions are weaker in England than in Sweden? Has the
religious liberty which Great Britain practises sprung from
indifference? Is it not rather that that land produces an energetic
race, and that it has been so often drenched with the blood of the
followers of different forms of worship, that that blood cried at length
to heaven, and that the conscience of the people heard it? There is more
religious liberty in France than in Spain. Is it the case that the true
cause of the intolerance of the