d out[22] as the source of all light.
The attempt to demonstrate God as anything else is demonstrated, by
descending, that is, from higher principles until the object in view is
arrived at--this attempt implies a contradiction. God is in fact the
first principle, the foundation of all principles, the principle beyond
which there is nothing. We may describe the process by which the human
mind rises to this supreme idea; but to wish to demonstrate God by
mounting higher than Himself in order to look for a point of
departure--this is literally to wish to light up the sun. If the sun of
intelligences is extinguished, reason sets out on its way vaguely
enlightened still with the remains of the light which it has reflected;
but it is not long ere it is stumbling in darkness. Then it is that--be
not deceived about it!--the doubts which Descartes called up by an act
of his own will do in good earnest invade the soul. We possess a
natural certainty, which does not suppose a clear view of God; we reason
without thinking distinctly of the principles on which we reason, just
as, when we are in a hurry, we take the shortest cut without thinking of
the axiom of geometry which prescribes the straight line. But if we pass
from the natural order of our thoughts into the domain of science, if we
ask--what is it which guarantees to me the value of my reason? then the
question is put, and many perish in the passage which separates natural
faith from the domain of science,--that dangerous passage where doubt
spreads out its perfidious fogs and its deceitful marshes. The moment
the question is started of the worth of reason, and all the schools of
scepticism do start it, our answer must be--_God_; and we must find
light in this answer, or see thought invaded in its totality by an
irremediable doubt. Then men come to ask themselves if all be not a lie;
and they speak of the universal vanity, without making the reserve of
Ecclesiastes.[23] There are more souls ill of this malady than are
supposed to be so. Many begin by setting up proudly against God what
they call the rights of reason, and by and by we see this reason, which
has revolted against its Principle, vacillate, doubt of itself, and at
last, losing itself in a bitter irony, wrap itself, with all beside, in
the shroud of a universal scorn.

Without God reason is extinguished. What, in like case, will happen to
the conscience? The conscience is a reality. I will say willingly in the
st