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 governed by an evil being would be no more than a contradiction in terms; and the horrible strife of the two principles of Manicheism would be a mere matter of indifference; for if power alone constitutes God, whichever principle triumphed over the other, would become God by the very fact of its victory; and thus triumphant evil would be good.