These steps of intellectual activity may be called by other names than these. What we (with Jacobi) call faith,(7) may be denominated “intuition” (with the transcendentalists), reason (with Coleridge), God-consciousness (with Schleiermacher), or anschauungs-vermögen (with Schelling and others). But, by whatever name we call this power, we say there _is_ a power in man by which he can see spiritual facts, as with his earthly senses he can perceive sensible facts. If he has no such power, he is incapable of knowing God, but can only have an opinion that there is a God. But if he can know God, this knowledge rests on something back of reasoning or reflection; it must rest on an intuition or spiritual perception. And this, for our present purpose, we call faith. By means of it we know the spiritual world, just as we know the material world through sight, touch, and hearing. The senses are the organs by which we perceive material things; intuition, or faith, the organ by which we perceive spiritual things. He who denies the existence of such a power in man, falls necessarily into dogmatism on the one hand, or rationalism on the other. But as these words also take a very different sense on different lips, we explain ourselves by saying that he puts either a theory or an inference in the place of God. If orthodox, he puts a theory; if sceptical, an inference. Mr. Mansell does the first, Herbert Spencer the other. Neither of them believes that we can _know_ God’s existence. So dogmatism and scepticism join hands. All the consequences described in the beginning of this chapter follow as a matter of course when an opinion or theory is put in the place of truth. Then come the inflexible narrowness of bigotry, the hot zeal of the persecutor, the sectarian strife which has torn the Church in twain. The remedy and prevention for these are to recognize that the basis of religion is in faith, in a living sight of God, the soul, duty, immortality, which are always and forever the same.