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reserve its highest niche, PROOF/is supplanted by a delusion or 
a dream. In the application of the geometrical apparatus, it 
would be no difficult though an ungracious task to point out 
almost more than equivocal gaps ; e.g., the last axiom, a 
distinct proposition rather than an axiom ; and the allegation 
of coincident points, or, divesting it of scientific verbiage, 
coincident nothings. But the application of our theological 
apparatus involves no such drawbacks : the data are the utter- 
ances of unmixed truth, and the processes, if only logically 
conducted, are superior to either human weakness or alloy. 
Once more, I may be charged with importing into a scientific 
investigation an element or elements which science ignores or 
repudiates. The two points to which I refer are, 1st, the 
recognition of spiritual truth as supplemental to physical and 
moral truth; and, 2ndly, the medium of its reception, faith, as 
the complement of the faculties by which we take cogni- 
zance of these. The belief in spiritual being is, and has ever 
been, world- wide. Our Sacred Books announce “ that the 
things which are seen were not made of things which do 
appear; ” and this patent truth is probably the basis of this 
wide-spread and deep-rooted conviction. Hence the Eons of 
the Platonic philosophy; hence the various myths and 
demiurgic theories which have from time to time found favour. 
Further, the human mind has ever attributed to such spiritual 
existences superhuman powers : to the good and true, a sur- 
passing truth and goodness ; to the false and malignant, an 
intensification of evil. How, with this universal recognition of 
spiritual being, whether by tradition or ratiocination, by per- 
sonal intuition or external impress, we stay not to inquire ; but 
this recognition being unquestionable, is it philosophical to 
ignore all spiritual being in scientific investigations which may 
involve or come into contact with this notion ? Again, spiritual 
existence being conceded, is it philosophical to ignore its 
operations, especially in the workings of truth, eclipsing, if 
authentic, all human verities in scope and grasp ? And, once 
more, if any system of truth be extant, claiming to be the 
revelations of the Eternal and Infinite Spirit, having every 
stamp, external and internal, of its parentage, can this be 
safely ignored whenever the student seeks for the whole truth 
in things never so remotely bearing upon it ? Can it, without 
signal failure, in things bound up with and depending upon 
it? Now, we believe that we have this record, and how do we 
propose to use it ? Primarily, as we use all truth, systematically, 
and in accordance with both literary and scientific practice ; 
and, ultimately, according to its own declared canon of inter- 
pretation, withal eminently scientific, “comparing spiritual 
