And in both cases alike, the appeal is futile; for, whether "the heart
be wiser than the head," or not, whether the faith which is assailed be
richer or poorer, truer or more false, than the logic which is directed
against it, an appeal to the heart cannot any longer restore the unity
of the broken life. Once reflection has set in, there is no way of
turning away its destructive might, except by deeper reflection. The
implicit faith of the heart must become the explicit faith of reason.
"There is no final and satisfactory issue from such an endless internal
debate and conflict, until the 'heart' has learnt to speak the language
of the head--_i.e._, until the permanent principles, which underlay and
gave strength to faith, have been brought into the light of distinct
consciousness."[A]

[Footnote A: Caird's _Comte_.]

I conclude, therefore, that the poet was right in saying that, in order
to comprehend human character,

"I needs must blend the quality of man
With quality of God, and so assist
Mere human sight to understand my Life."[A]

[Footnote A: _A Bean-Stripe_--_Ferishtah's Fancies_.]

But it was a profound error, which contained in it the destruction of
morality and religion, as well as of knowledge, to make "the quality of
God" a love that excludes reason, and the quality of man an intellect
incapable of knowing truth. Such in-congruous elements could never be
combined into the unity of a character. A love that was mere emotion
could not yield a motive for morality, or a principle of religion. A