nce of a God is so clearly seen by
reason as to dispense with faith; not from any want of cogency in
the reasons, but from the amazing nature of the conclusion--that
it is so unparalleled, transcendent, and inconceivable a truth to
believe. It requires trust to commit oneself to the conclusion of
any reasoning, however strong, when such as this is the
conclusion: to put enough dependence and reliance upon any
premisses, to accept upon the strength of them so immense a
result. The issue of the argument is so astonishing that if we do
not tremble for its safety, it must be on account of a practical
principle in our minds which enables us to _confide_ and trust in
reasons, when they are really strong and good ones.... Faith, when
for convenience' sake we do distinguish it from reason, is not
distinguished from reason by the want of premisses, but by the
nature of the conclusions. Are our conclusions of the customary
type? Then custom imparts the full sense of security. Are they not
of the customary, but of a strange and unknown type? Then the
mechanical sense of security is wanting, and a certain trust is
required for reposing in them, which we call faith. But that which
draws these conclusions is in either case reason. We infer, we go
upon reasons, we use premisses in either case. The premisses of
faith are not so palpable as those of ordinary reason, but they
are as real and solid premisses all the same. Our faith in the
existence of a God and a future state is founded upon reasons as
much so as the belief in the commonest kind of facts. The reasons
are in themselves as strong, but, because the conclusions are
marvellous and are not seconded and backed by known parallels or
by experience, we do not so passively acquiesce in them; there is
an exertion of confidence in depending upon them and assuring
ourselves of their force. The inward energy of the reason has to
be evoked, when she can no longer lean upon the outward prop of
custom, but is thrown back upon herself and the intrinsic force of
her premisses. Which reason, not leaning upon custom, is faith;
she obtains the latter name when she depends entirely upon her own
insight into certain grounds, premisses, and evidences, and
follows it though it leads to transcendent, unparalleled, and
supernatural conclusions....

Indee