What do we answer to that severe arraignment? Surely we now know well. Faith is an affair of personal intimacy, of friendship, of will, of love: and, in all such cases, we should know exactly what to do with language of this type. We should laugh it out of court. For it is language which does not belong to this region. It is the language, it expresses the temper, of the scientific student--a temper, an attitude specialised for a distinct purpose. That purpose is one of gradual advance into regions as yet untouched and unsuspected--an advance which is for ever changing the relations and classifications of those already partially known. The temper essential to such a purpose must be prepared for discovery, for development, for the unexpected; it is bound to be tentative, experimental, hypothetical--to be cool, critical, corrective. It deals with impersonal matter; and it must itself, therefore, be as far as possible impersonal, abstract, non-moral, without passion, without individuality, without a private intention, or will, or fixed opinion. But such a temper, perfectly justified for scientific purposes, is absolutely impotent and barren in matters of moral feeling and practice. The man who brings this temper into play in affairs of the will, or the heart, or the imagination, in cases of affection, friendship, passion, inspiration, generosity, in the things of home, of war, of patriotism, of love, is in the wrong world: he is a living blunder: he has no cue, no key, no interpretation. He is simply absurd. And religion stands with these affairs. Just as we see well enough that if love were approached in this scientific spirit, it could not even begin, so it is quite as certain that, if faith were approached in this spirit, it could not even begin. Mr. Morley has mixed up two different worlds. He is criticising that form of knowledge, which consists in spiritual apprehension of another's personality through the whole force of a man's inherent, and integral, and personal, will and desire, by the standard of another form of knowledge altogether, which consists in gradual and experimental assimilation of foreign and unknown matter through specialised organs of critical observation.