Faith, on the other hand, does not object to the constant visits of Science to any part of _her_ treasure. She does but insist that all discussion shall be conducted _according to the rules of right Reason_. Vague insinuations about "a progressing Age," (p. 131,)--"new modes of speculation," (p. 130,)--"the advance of Opinion," (p. 131,)--and so forth, are as little to the purpose, _apart from specific objections_, as sneers at "the one-sided dogmas of an obsolete school, coupled with awful denunciations of heterodoxy on all who refuse to listen to them," (p. 131,) are unsuited to the gravity of the occasion. Faith insists moreover that a divorce between the miraculous parts of Scripture, and the context wherein they stand, is simply impossible. The unbeliever who boldly says, "I disbelieve the Bible,"--however much we may deplore his blindness and pity his misery,--is yet intelligible in his unbelief. But the man who proposes to believe _the narrative_ of the Exode of Israel from Egypt, (for instance,) apart from the supernatural character of the events which are related to have attended it; who believes _the history_ of the Gospels, (holding the Evangelists to have been veracious writers,) yet rejects the Divine nature of the Miracles which the Gospels relate; and proposes, after eliminating from the historical narrative everything which claims to be miraculous, to make what remains of that historical narrative, the strength and stay of his soul in life and in death:--_that_ man we boldly affirm to be one who cannot have studied the Bible with that ordinary attention which would entitle him to dogmatize concerning its contents: or else, whose logical faculty must be so hopelessly defective that discussions of this class are evidently not his proper province.