In truth they are, and were, and, in such
creatures as ourselves, must be, reciprocally complementary--neither
can exclude the other. It is as impossible to exercise an acceptable
faith without reason for so exercising it,--that is, without exercising
reason while we exercise faith*,--as it is to apprehend by our reason,
exclusive of faith, all the truths on which we are daily compelled to
act, whether in relation to this world or the next. Neither is it right
to represent either of them as failing of the promised heritage,
except as both may fail alike, by perversion 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.'
____
* 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.
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