rversion from their true end, and
depravation of their genuine nature; for it to the faith of which the
New Testament speaks so much, a peculiar blessing is promised, it is
evident from the same volume that it is not a 'faith without reason' any
more than a 'faith without works,' which is approved by the Author of
Christianity. And this is sufficiently proved by the injunction 'to
be ready to give a reason for the hope,'--and therefore for the
faith,--'which is in us.'

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* Let it be said that we are here playing upon an ambiguity in the
word Reason;--considered in the first clause as an argument; and in the
second, as the characteristic endowment of our species. The distinction
between Reason and Reasoning (though most important) does not affect our
statement; for though Reason may be exercised where there is no giving
of reasons, there can be no giving of reasons without the exercise of
Reason.

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If, therefore, we were to imitate the quaintness of the old divine, on
whose dictum we have been commenting, we should rather compare Reason
and Faith to the two trusty spies, 'faithful amongst the 'faithless,'
who confirmed each other's report of 'that good land which flowed with
milk and honey,' and to both of whom the promise of a rich inheritance
there was given,--and, in due time, amply redeemed. Or, rather, if we
might be permitted to pursue the same vein a little further, and throw
over our shoulders for a moment that mantle of allegory which none but
Bunyan could wear long and successfully, we should represent Reason and
Faith as twin-born beings,--the one, in form and features the image of
manly beauty,--the other, of feminine grace and gentleness; but to each
of whom, alas! was allotted a sad privation. While the bright eyes of
Reason are full of piercing and restless intelligence, his ear is closed
to sound; and while Faith has an ear of exquisite delicacy, on her
sightless orbs, as she lifts them towards heaven, the sunbeam plays in
vain. Hand in hand the brother and sister, in all mutual love, pursue
their way, through a world on which, like ours, day breaks and night
falls alternate; by day the eyes of Reason are the guide of Faith, and
by night the ear of Faith is the guide of Reason. As is wont with those
who labour under these privations respectively Reason is apt to be
eager, impetuous, impatient of that instruction which his infirmity will
not permit him readily to apprehend; while Faith, gent