The debate therefore, set up by the Deists, about reason and faith, as two principles of life; the one appropriated to Christians, and the other to themselves, is founded on the grossest ignorance of both their natures; as great as that of supposing, that there are two principles of seeing and smelling; viz., reason and the senses. And the Deist, who turns from all faith, to have a life of reason, proceeds as much according to nature, as if he was to leave it to Christians, to see and smell by their senses; but himself and brethren to see and smell by the power of reason. For reason is no more the power of life, than it is the power of the senses; but must stand below them both, and follow them both, in the same degree of inability to alter, increase, or lessen the natural power of either of them, as the eye hath to alter the vegetation, or color, or smell, of the plant on which it looks. For reason like the eye, is only an outward looker on; and can no more form, or model, or alter the life of the soul, than it can alter the life and vegetation of the body. But this saying, "According to thy faith, so be it done unto thee," contains the unchangeable ground, and true philosophy of life, and the power of life. And this saying takes in every individual of human nature and the Deist may as well think of turning death over to the Christians, and reserving immortality for himself, as to think of being anything else, either here or hereafter, but purely and solely that, which his faith has brought to pass in him. He may, indeed, easily enough keep himself free from all Christian faith; but, whether he will or no, a faith must do all in him, and for him, just in the same degree, as it does for the Christian. Let him make ever so many declarations against the superstition and blindness of faith; ever so many encomiums upon the beauty of axioms, syllogisms, and deductions of reason; his life is just as far from being a life of reason, as the Christian's is, who declares only for a life of faith. For as the eye and the nose have just the same nature, office, and power; and he cannot, as such, have either more or less from them, or be more or less helped by them; so reason and faith have just the same nature, office and power, in a man, and are always in him, and will always do the same for him, whether he be Christian or Deist. And was the Deist to change sides, he would be neither more nor less a man of faith and reason, than he was before; nor have got or lost any power either of faith or reason. He would only be under a divine, instead of an earthly and sensual faith; and his reason would not have changed its state, or office, or power, but only be the servant of a better master; that is, of a divine faith.