True Christian love not only permits, but enjoins, courtesy. God himself, says Donne, gave us the example. Ib. p. 177. A. C. E. All excellent, and E. of deeper worth. All that is wanting here is to determine the true sense of 'knowing God,'--that sense in which it is revealed that to know God is life ever-lasting. Ib p. 178. A. Now the universality of this mercy hath God enlarged and extended very far, in that he proposes it even to our knowledge; 'sciant', let all know it. It is not only 'credant', let all believe it; for the infusing of faith is not in our power; but God hath put it in our power to satisfy their reason, &c. A question is here affirmatively started of highest importance and of deepest interest, that is, faith so distinguished from reason, 'credat' from 'sciat', that the former is an infused grace 'not in our power;' the latter an inherent quality or faculty, on which we are able to calculate as man with man. I know not what to say to this. Faith seems to me the coadunation of the individual will with the reason, enforcing adherence alike of thought, act, and affection to the Universal Will, whether revealed in the conscience, or by the light of reason, however the same may contravene, or apparently contradict, the will and mind of the flesh, the presumed experience of the senses and of the understanding, as the faculty, or intelligential yet animal instinct, by which we generalize the notices of the senses, and substantiate their 'spectra' or 'phænomena'. In this sense, therefore, and in this only, I agree with Donne. 'No man cometh to Christ unless the' 'Father lead him'. The corrupt will cannot, without prevenient as well as auxiliary grace, be unitively subordinated to the reason, and again, without this union of the moral will, the reason itself is latent. Nevertheless, I see no advantage in not saying the 'will,' or in substituting the term 'faith' for it. But the sad non-distinction of the reason and the understanding throughout Donne, and the confusion of ideas and conceptions under the same term, painfully inturbidates his theology. Till this distinction of the [Greek: nous] and the [Greek: phrónaema sarkòs] be seen, nothing can be seen aright. Till this great truth be mastered, and with the sight that is insight, other truths may casually take possession of the mind, but the mind cannot possess them. If you know not this, you know nothing; for if you know not the diversity of reason from the understanding, you know not reason; and reason alone is knowledge.