make concessions and promises of liberty to the Protestants; he was not in a condition to guarantee their execution and make it respected by their adversaries.

At heart neither Protestants nor Catholics were for accepting mutual liberty; not only did they both consider themselves in possession of all religious truth, but they also considered themselves entitled to impose it by force upon their adversaries.

The discovery (and the term is used advisedly, so slow to come and so long awaited has been the fact which it expresses), the discovery of the legitimate separation between the intellectual world and the political world, and of the necessity, also, of having the intellectual world free in order that it may not make upon the political world a war which, in the inevitable contact between them, the latter could not support for long, this grand and salutary discovery, be it repeated, and its practical influence in the government of people cannot be realized save in communities already highly enlightened and politically well ordered.

Good order, politically, is indispensable if liberty, intellectually, is to develop itself regularly and do the community more good than it causes of trouble and embarrassment.

They only who have confidence in human intelligence sincerely admit its right to freedom; and confidence in human intelligence is possible only in the midst of a political regimen which likewise gives the human community the guarantees whereof its interests and its lasting security have absolute need.