orse which follows on
disobedience to its commands, the sense of its supremacy, as delusions.
It is always possible so to treat these things; but only at the cost of
standing lower in the scale of being.

But we have one step further to take. For as the spiritual faculty is
the recipient directly or indirectly of that original revelation which
God has made of Himself to His rational creatures, so too this appears
to be the only faculty which can take cognizance of any fresh revelation
that it might please Him to make. If He commands still further duties
than those commanded by the supreme Moral Law, if He bids us believe
what our reason cannot deduce from the primal belief in that Law and in
Himself, it is to that faculty that the command is issued. If over and
above the original religion as we may call it there is a revealed
religion, it is the spiritual faculty that can alone accept it. Such a
revelation may be confirmed by signs or proofs in the world of
phenomena. He who is absolute over all nature may compel nature to bear
witness to His teaching. The spiritual may burst through the natural on
occasion, and that supremacy, which underlies all nature and which is
necessarily visible to intelligences that are capable of seeing things
as they are in themselves, may force itself into the world of phenomena
and show itself in that manner to us. But this always is and must be
secondary. The spiritual faculty alone can receive and judge of
spiritual truth, and if that faculty be not reached a truly religious
belief is not yet attained.

External evidences of revealed religion must have a high place but
cannot have the highest. A revealed religion must depend for its
permanent hold on our obedience and our duty on its fastening upon our
spiritual nature, and if it cannot do that no evidences can maintain it
in its place.

This account of the fundamental beliefs of Religion when compared with
the fundamental postulates of Science shows that the two begin with the
same part of our nature but proceed by opposite methods. Both begin with
the human will as possessing a permanent identity and exerting a force
of its own. But from this point they separate. Science rests on
phenomena observed by the senses; Religion on the voice that speaks
directly from the other world. Science postulates uniformity and is
excluded wherever uniformity can be denied, but compels conviction
within the range of its own postulate. Religion demands