Philippi, Glaubenslehre, 1:50, follows Gerhard in making faith the joint act of intellect and will. Hopkins, Outline Study of Man, 77, 78, speaks not only of “the æsthetic reason” but of “the moral reason.” Murphy, Scientific Bases of Faith, 91, 109, 145, 191—“Faith is the certitude concerning matter in which verification is unattainable.” Emerson, Essays, 2:96—“Belief consists in accepting the affirmations of the soul—unbelief in rejecting them.” Morell, Philos. of Religion, 38, 52, 53, quotes Coleridge: “Faith consists in the synthesis of the reason and of the individual will, ... and by virtue of the former (that is, reason), faith must be a light, a form of knowing, a beholding of truth.” Faith, then, is not to be pictured as a blind girl clinging to a cross—faith is not blind—“Else the cross may just as well be a crucifix or an image of Gaudama.” “Blind unbelief,” not blind faith, “is sure to err, And scan his works in vain.” As in conscience we recognize an invisible authority, and know the truth just in proportion to our willingness to “do the truth,” so in religion only holiness can understand holiness, and only love can understand love (_cf._ _John 3:21—_“he that doeth the truth cometh to the light”). If a right state of heart be indispensable to faith and so to the knowledge of God, can there be any “theologia irregenitorum,” or theology of the unregenerate? Yes, we answer; just as the blind man can have a science of optics. The testimony of others gives it claims upon him; the dim light penetrating the obscuring membrane corroborates this testimony. The unregenerate man can know God as power and justice, and can fear him. But this is not a knowledge of God’s inmost character; it furnishes some material for a defective and ill-proportioned theology; but it does not furnish fit or sufficient material for a correct theology. As, in order to make his science of optics satisfactory and complete, the blind man must have the cataract removed from his eyes by some competent oculist, so, in order to any complete or satisfactory theology, the veil must be taken away from the heart by God himself (_cf._ _2 Cor. 3:15, 16_—“_a veil lieth upon their heart. But whensoever it_ [marg. ‘a man’] _shall turn to the Lord, the veil is taken away_”).