But in any case we must be ready to admit that the fault lies in man, and on no account suppose that the dissension has its ground in the thing itself. For the thing here is nothing less than truth itself, which can not be twofold, since God Himself is this truth and the sum thereof. It is therefore important, on the one hand, by means of the old spirit, to be ever giving new life and energy to faith, by carrying it back continually to its own eternal foundations, in order to avert the danger, which is ever threatening it, of spiritual deadness and of the ascendency of the letter that killeth. And, on the other hand, we ought never to cease from or to become weary of refining more and more the higher philosophical science from all the egoistic dross of arbitrary opinions and fancied apodictic conclusions, laboring the while to complete it according to the threefold dimensions (to hazard the expression) of this so utterly immeasurable essence of everlasting truth, by keeping incessantly in view the unfathomable depth, the inaccessible height, the inexhaustible center of bliss of the one inconceivable and ineffable Being. For the fault and the cause of the dissension must in no case be ascribed to the thing itself, but invariably either to a dead, imperfectly enlightened, and untelligent faith, on the one hand, or on the other, to the arbitrary assumptions or one-sided conclusions of a science, which in this respect and degree at least is false and erroneous. But inasmuch as the fault and origin of the dissension has partly its foundation in human imperfection and finiteness, we must rest content, even if we can not all at once get rid of and remove it. We must be satisfied if in this ceaseless struggle with man’s hereditary and connatural fault of error, the progress though slow is sure. It is enough if in this surely advancing progression, each step, however short, brings us nearer to the truth, and to the perfect cognition of the unity of the highest science and divine faith. But this is a point on which even individuals, with the most perfect honesty of purpose and a sincere love of truth, too often go wrong. Unable, perhaps, to reconcile to their own minds some conflicting claim of science and of faith, and to see their way clear out of their perplexities, then to cut the knot of the problem to which they despair of soon finding a satisfactory solution, they precipitately adopt some partial and overhasty conclusion. But slow, extremely slow, is the advance of man’s mental enlightenment in the realm of truth. And if the course of Providence, according to the very gradual progression of divine order in this domain, must be counted by millenniums, then in the life of individuals, years and decades must be reckoned as days and hours. Even though some grave doubt, distracting the inmost feelings, but scarcely definable in express terms--some oppressive problem suggested by the