The acceptance of such affirmations as worthy of the highest credit may be correctly designated as acts of faith; but let us never forget that such acts of faith are also high exercises of reason. Writers in opposition to Christianity are never wearied in running a contrast between reason and faith, and in representing the two as standing in opposition to each other, and belonging to wholly different regions of thought. Nor can it be denied that they have received much encouragement to do this by the indistinct or misleading statements of some Christian writers on the subject. Between them no little confusion has been introduced into the controversy, and a general idea has become prevalent that reason and faith are two distinct, if not opposing faculties, each of which acts within a subject matter of its own. The effect of this confusion has been disastrous. My contention is that faith is only another name for reason when operating on a particular class of phenomena. To enter on an elaborate proof of this would be out of place here; a few illustrations must therefore suffice. To accept information from persons who have knowledge of subjects which we have not studied, or who have mental powers of insight or perception of which we are destitute, or who have seen phenomena which we have not seen, is an act in conformity with our highest reason. A constant effort has been made by unbelievers to confound faith with credulity: Faith is not credulity, but the acceptance of truth on adequate evidence, and the rejection of mere affirmation, when the evidence is inadequate. On the other hand multitudes of Christians have assiduously laboured to decry reason as the instrument for the investigation of truth. I admit that it is not a perfect instrument, but it is the only one which we have. The light of a candle may not be all that we can wish, but if we have no other we shall not improve our condition by extinguishing it.