fering from ours only by degree of
perfection. Nevertheless it still remains true that the laws of Nature are
subject to be dispensed from by the Law-giver; whereas the eternal
verities, as for instance those of geometry, admit no dispensation, and
faith cannot contradict them. Thus it is that there cannot be any
invincible objection to truth. For if it is a question of proof which is
founded upon principles or incontestable facts and formed by a linking
together of eternal verities, the conclusion is certain and essential, and
that which is contrary to it must be false; otherwise two contradictories
might be true at the same time. If the objection is not conclusive, it can
only form a probable argument, which has no force against faith, since it
is agreed that the Mysteries of religion are contrary to appearances. Now
M. Bayle declares, in his posthumous Reply to M. le Clerc, that he does not
claim that there are demonstrations contrary to the truths of faith: and as
a result all these insuperable difficulties, these so-called wars between
reason and faith, vanish away.

_Hi motus animorum atque haec discrimina tanta,_
_Pulveris exigui jactu compressa quiescunt._

4. Protestant theologians as well as those of the Roman confession admit
the maxims which I have just laid down, when they handle the matter with
attention; and all that is said against reason has no force save against a
kind of counterfeit reason, corrupted and deluded by false appearances. It
is the same with our notions of the justice and the goodness of God, which
are spoken of sometimes as if we had neither any idea nor any definition of
their nature. But in that case we should have no ground for ascribing these
attributes to him, or lauding him for them. His goodness and his justice as
well as his wisdom differ from ours only because they are infinitely more
perfect. Thus the simple notions, the necessary truths and the conclusive
results of philosophy cannot be contrary to revelation. And when some [76]
philosophical maxims are rejected in theology, the reason is that they are
considered to have only a physical or moral necessity, which speaks only of
that which takes place usually, and is consequently founded on appearances,
but which may be withheld if God so pleases.

5. It seems, according to what I have just said, that there is often some
confusion in the expressions of those who set at variance philosophy and
theology, or faith and reason: