mere negative evil of the nature of brutes.

4th. Faith may be described as reason leaning upon God. Without God,
reason is either overpowered by sense and understanding, and, in a
manner, overgrown, so that it cannot comprehend its proper truths; or,
being infinite, it cannot discover all the truths which concern it, and
therefore needs a farther revelation to enlighten it. But with God's
grace strengthening it to assert its supremacy over sense and
understanding, and communicating to it what of itself it could not have
discovered, it then having gained strength and light not its own, and
doing and seeing consciously by God's help, becomes properly faith.

5th. Faith without reason, is not properly faith, but mere power
worship; and power worship may be devil worship; for it is reason which
entertains the idea of God--an idea essentially made up of truth and
goodness, no less than of power. A sign of power exhibited to the senses
might, through them, dispose the whole man to acknowledge it as divine;
yet power in itself is not divine, it may be devilish. But when reason
recognises that, along with this power, there exist also wisdom and
goodness, then it perceives that here is God; and the worship which,
without reason, might have been idolatry, being now according to
reason is faith.

6th. If this were considered, men would be more careful of speaking
disparagingly of reason, seeing that it is the necessary condition of
the existence of faith. It is quite true, that when we have attained to
faith, it supersedes reason; we walk by sunlight, rather than by
moonlight; following the guidance of infinite reason, instead of finite.
But how are we to attain to faith? in other words, how can we
distinguish God's voice from the voice of evil? for we must distinguish
it to be God's voice before we can have faith in it. We distinguish it,
and can distinguish it no otherwise, by comparing it with that idea of
God which reason intuitively enjoins, the gift of reason being God's
original revelation of himself to man. Now, if the voice which comes to
us from the unseen world agree not with this idea, we have no choice but
to pronounce it not to be God's voice; for no signs of power, in
confirmation of it, can alone prove it to be God. God is not power only,
but power, and truth, and holiness; and the existence of even infinite
power, does not necessarily involve in it truth and holiness also; else
the notion of the world being go