in philosophical subjects or those of natural theology. But
when these objections are made against revealed faith it is enough that one
be able to repel them, provided that one do so in a submissive and zealous
spirit, with intent to sustain and exalt the glory of God. And when we
succeed in respect of his justice, we shall likewise be impressed by his
greatness and charmed by his goodness, which will show themselves through
the clouds of a seeming reason that is deceived by outward [120]
appearances, in proportion as the mind is elevated by true reason to that
which to us is invisible, but none the less sure.

82. 'Thus' (to continue with M. Bayle) 'reason will be compelled to lay
down its arms, and to subjugate itself to the obedience of the faith, which
it can and ought to do, in virtue of some of its most incontestable maxims.
Thus also in renouncing some of its other maxims it acts nevertheless in
accordance with that which it is, that is to say, in reason.' But one must
know 'that such maxims of reason as must be renounced in this case are only
those which make us judge by appearances or according to the ordinary
course of things.' This reason enjoins upon us even in philosophical
subjects, when there are invincible proofs to the contrary. It is thus
that, being made confident by demonstrations of the goodness and the
justice of God, we disregard the appearances of harshness and injustice
which we see in this small portion of his Kingdom that is exposed to our
gaze. Hitherto we have been illumined by the _light of Nature_ and by that
of _grace_, but not yet by that of _glory_. Here on earth we see apparent
injustice, and we believe and even know the truth of the hidden justice of
God; but we shall see that justice when at last the Sun of Justice shall
show himself as he is.

83. It is certain that M. Bayle can only be understood as meaning those
ostensible maxims which must give way before the eternal verities; for he
acknowledges that reason is not in reality contrary to faith. In these
posthumous Dialogues he complains (p. 73, against M. Jacquelot) of being
accused of the belief that our Mysteries are in reality against reason, and
(p. 9, against M. le Clerc) of the assertion made that he who acknowledges
that a doctrine is exposed to irrefutable objections acknowledges also by a
necessary consequence the falsity of this doctrine. Nevertheless one would
be justified in the assertion if the irrefutabili