report. The analysis of the memoirs was heard at first with calmness;
but, at the first words of the exposition of the principles of a
theistical philosopher, a furious outcry arose from every part of the
hall. Some mocked him, asking where he had seen God, and what form He
bore. Others styled him weak, credulous, superstitious; they threatened
to expel him from the assembly of which he had proved himself unworthy;
they even pushed madness so far as to challenge him to single combat, in
order to prove, sword in hand, that there is no God. Cabanis, celebrated
by Carlyle for his dogma, 'Thought is secreted, like bile, somewhere in
the region of the small intestines,' cried out, 'I swear that there is
no God, and I demand that His name shall never be spoken in this place.'
The reporter left the members in grave dispute, not whether there is a
God, but whether the mention of His name should be permitted."

We have fallen upon better days. The high debate which is now engaging
the attention of Christendom is conducted, for the most part, on both
sides, with distinguished courtesy. Not that the question at issue is,
or is felt to be, any less vital than former ones. The aim of modern
free-inquiry is to remove religious life from the dogmatic basis, upon
which, in Christian lands, it has hitherto stood. Denying the existence,
and sometimes the possibility, of a supernatural revelation, now
admitting, now doubting, and now rejecting the personal immortality of
the soul, our freethinkers profess a high regard for the religious
culture of the race. They would found a new scientific faith, and make
spiritual life an outgrowth of the soul's devout sensibilities. The soul
is to draw its nutriment from Nature, science, and all inspired books;
so that, if preaching is as fashionable in the new dispensation as under
the old, the future saints will be in as bad a plight as, according to
eminent theological authority, were those of a late celebrated divine:--

"His hearers can't tell you on Sunday beforehand,
If in that day's discourse they'll be Bibled or Koraned."

But is such a religion possible? M. Guizot thinks not, and comes forward
in full philosophical dignity to repel recent assaults upon supernatural
religion. The chief gravity of these attacks has doubtless consisted in
exegetical and historic criticism. M. Guizot deems these matters of
minor consequence, and believes that the most important thing is to
settle certain