away what would have weakened or deformed it, are sufficient to show us that it has been built on eternal truth by the finite human reasons which have been enlightened by Infinite and Divine Reason. The strangest of all theories as to the foundation of our belief in God is, that it has no foundation at all--that it is a belief which rests upon itself, an act of faith which is its own warrant. We are told that we can neither know that God is nor what God is, but that we can nevertheless believe in God, and ought to believe in Him, and can and ought to act as if we knew His existence and character. But surely belief without a reason must be arbitrary belief, and either to believe or act as if we knew what we do not know, can never be conduct to be justified, much less commended. Faith which is not rational is faith which ought to be rejected. We cannot believe what we do not know or think that we know. We have no right to believe more than we know. I know, for example, that the grass grows, and consequently I believe, and am justified in believing, that it grows. I do not know how the grass grows, and I do not believe how it grows; I can justify my believing about its growth nothing beyond what I know to be true. This law of belief is as binding for the highest as for the lowliest objects. If I have no reason for believing that there is a God, I have no right to believe that there is a God. If I do not know that God is infinite, I am bound not to believe that He is infinite. Belief is inseparable from knowledge, and ought to be precisely coextensive with knowledge. Those who deny this fundamental truth will always be found employing the words knowledge and belief in a capricious and misleading way.[13] [13] See Appendix X. III.