Now it should not surprise us when men of acute and powerful understandings more or less reject the Gospel, for this reason, that the Christian revelation addresses itself to our hearts, to our love of truth and goodness, our fear of sinning, and our desire to gain God's favour, and quickness, sagacity, depth of thought, strength of mind, power of comprehension, perception of the beautiful, power of language, and the like, though they are excellent gifts, are clearly quite of a different kind from these spiritual excellences--a man may have the one without having the other. _This_, then, is the plain reason why able, or again why learned men are so often defective Christians, because there is no necessary connexion between faith and ability, because faith is one thing and ability is another; because ability of mind is a _gift_, and faith is a _grace_. Who would ever argue that a man could, like Samson, conquer lions or throw down the gates of a city, because he was able, or accomplished, or experienced in the business of life? Who would ever argue that a man could see because he could hear, or run with the swift because he had "the tongue of the learned[1]"? These gifts are different in kind. In like manner, powers of mind and religious principles and feelings are distinct gifts; and as all the highest spiritual excellence, humility, firmness, patience, would never enable a man to read an unknown tongue, or to enter into the depths of science, so all the most brilliant mental endowments, wit, or imagination, or penetration, or depth, will never of themselves make us wise in religion. And as we should fairly and justly deride the savage who wished to decide questions of science or literature by the sword, so may we justly look with amazement on the error of those who think that they can master the high mysteries of spiritual truth, and find their way to God, by what is commonly called reason, i. e. by the random and blind efforts of mere mental acuteness, and mere experience of the world.