§ I.

What is faith? Is it to believe that which is evident? No. It is perfectly evident to my mind that there exists a necessary, eternal, supreme, and intelligent being. This is no matter of faith, but of reason. I have no merit in thinking that this eternal and infinite being, whom I consider as virtue, as goodness itself, is desirous that I should be good and virtuous. Faith consists in believing not what seems true, but what seems false to our understanding. The Asiatics can only by faith believe the journey of Mahomet to the seven planets, and the incarnations of the god Fo, of Vishnu, Xaca, Brahma, and Sommonocodom. They submit their understandings; they tremble to examine: wishing to avoid being either impaled or burned, they say: “I believe.”

We do not here intend the slightest allusion to the Catholic faith. Not only do we revere it, but we possess it. We speak of the false, lying faith of other nations of the world, of that faith which is not faith, and which consists only in words.

There is a faith for things that are merely astonishing and prodigious, and a faith for things contradictory and impossible.

Vishnu became incarnate five hundred times; this is extremely astonishing, but it is not, however, physically impossible; for if Vishnu possessed a soul, he may have transferred that soul into five hundred different bodies, with a view to his own felicity. The Indian, indeed, has not a very lively faith; he is not intimately and decidedly persuaded of these metamorphoses; but he will nevertheless say to his bonze, “I have faith; it is your will and pleasure that Vishnu has undergone five hundred incarnations, which is worth to you an income of five hundred rupees: very well; you will inveigh against me, and denounce me, and ruin my trade if I have not faith; but I have faith, and here are ten rupees over and above for you.” The Indian may swear to the bonze that he believes without taking a false oath, for, after all, there is no demonstration that Vishnu has not actually made five hundred visits to India.

But if the bonze requires him to believe what is contradictory or impossible, as that two and two make five, or that the same body may be in a thousand different places, or that to be and not to be are precisely one and the same thing; in that case, if the Indian says he has faith he lies, and if he swears that he believes he commits perjury. He says, therefore, to the bonze: “My reverend father, I cannot declare that I believe in these absurdities, even though they should be worth to you an income of ten thousand rupees instead of five hundred.”

“My son,” the bonze answers, “give me twenty rupees and God will give you grace to believe all that you now do not believe.”

“But how can you expect or desire,” rejoins the Indian, “that God should do that by me which He cannot do even by Himself? It is impossible that God should either perform or believe contradictions. I am very willing to say, in order to give you satisfaction, that I believe what is obscure, but I cannot say that I believe what is impossible. It is the will of God that we should be virtuous, and not that we should be absurd. I have already given you ten rupees; here are twenty more; believe in thirty rupees; be an honest man if you can and do not trouble me any more.”

It is not thus with Christians. The faith which they have for things which they do not understand is founded upon that which they do understand; they have grounds of credibility. Jesus Christ performed miracles in Galilee; we ought, therefore, to believe all that He said. In order to know what He said we must consult the Church. The Church has declared the books which announce Jesus Christ to us to be authentic. We ought, therefore, to believe those books. Those books inform us that he who will not listen to the Church shall be considered as a tax-gatherer or a Pagan; we ought, therefore, to listen to the Church that we may not be disgraced and hated like the farmers-general. We ought to submit our reason to it, not with infantile and blind credulity, but with a docile faith, such as reason itself would authorize. Such is Christian faith, particularly the Roman faith, which is “the faith” par excellence. The Lutheran, Calvinistic, or Anglican faith is a wicked faith.
§ II.

Divine faith, about which so much has been written, is evidently nothing more than incredulity brought under subjection, for we certainly have no other faculty than the understanding by which we can believe; and the objects of faith are not those of the understanding. We can believe only what appears to be true; and nothing can appear true but in one of the three following ways: by intuition or feeling, as I exist, I see the sun; by an accumulation of probability amounting to certainty, as there is a city called Constantinople; or by positive demonstration, as triangles of the same base and height are equal.

Faith, therefore, being nothing at all of this description, can no more be a belief, a persuasion, than it can be yellow or red. It can be nothing but the annihilation of reason, a silence of adoration at the contemplation of things absolutely incomprehensible. Thus, speaking philosophically, no person believes the Trinity; no person believes that the same body can b............