the will of God, which is one with the supreme intelligence, is
revealed to man through the conscience. But the conscience, which
consists in an inappellable bearing-witness to the truth and reality
of our reason, may legitimately be construed with the term reason, so
far as the conscience is prescriptive; while as approving or
condemning, it is the consciousness of the subordination or
insubordination, the harmony or discord, of the personal will of man
to and with the representative of the will of God. This brings me to
the last and fullest sense of faith, that is, the obedience of the
individual will to the reason, in the lust of the flesh as opposed to
the supersensual; in the lust of the eye as opposed to the
supersensuous; in the pride of the understanding as opposed to the
infinite; in the [Greek text which cannot be reproduced] in
contrariety to the spiritual truth; in the lust of the personal will
as opposed to the absolute and universal; and in the love of the
creature, as far as it is opposed to the love which is one with the
reason, namely, the love of God.

Thus, then, to conclude. Faith subsists in the SYNTHESIS of the
Reason and the individual Will. By virtue of the latter therefore,
it must be an energy, and, inasmuch as it relates to the whole moral
man, it must be exerted in each and all of his constituents or
incidents, faculties and tendencies;--it must be a total, not a
partial--a continuous, not a desultory or occasional--energy. And by
virtue of the former, that is Reason, Faith must be a Light, a form
of knowing, a beholding of truth. In the incomparable words of the
Evangelist, therefore, FAITH MUST BE A LIGHT ORIGINATING IN THE
LOGOS, OR THE SUBSTANTIAL REASON, WHICH IS CO-ETERNAL AND ONE WITH
THE HOLY WILL, AND WHICH LIGHT IS AT THE SAME TIME THE LIFE OF MEN.
Now, as LIFE is here the sum or collective of all moral and spiritual