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things with spiritual.” And here we are indirectly but sub- 
stantially supported by our adopted type, geometry. Why 
ignore the idea of spiritual existence and operation ? Why 
brand these as unscientific and inadmissible ? Is it because 
we can form no adequate notion of spirit or of its modes of 
operation ? that it is impalpable, not cognizable by the senses, 
reducible to no law ? And what more adequate idea can we 
form of infinity, infinite space, and operations including 
the application of infinity ? Is this one iota more palpable, 
more cognizable by the senses, more easily reducible to 
law — the laws which apply to finite things ? And yet the 
recognition of infinity underlies the whole structure of 
geometry, not only in its preliminaries but its processes. Thus, 
“parallel straight lines are such as are in the same plane, and 
which, being produced ever so far both ways, do not meet.” 
Ever so far, that is indefinitely, infinitely. Thus, in the postu- 
lates, the working implements, things demanded as capable of 
being done, we have “ that a terminated straight line may be 
produced to any length in a straight line ; ” to any length, 
that is infinity. And, again, “ a circle may be described from 
any centre, at any distance from that centre;” at any distance, 
that is, as all other distances, so an infinite distance ! whatever 
that may be. Whilst one of the early problems demands the 
use of a line of unlimited length, i.e. an infinite line. If, then, 
the infinite be admissible in strict, science, why not the spiritual 
in Theology ? Especially when the infinite is cognizable only 
by the intellect ; the spiritual, in at least a vast portion of the 
human family, by the inner and deeper consciousness as well 
as the intellect. This concentration of every evidential element 
alone seems to meet the requirements of the case. By this 
only does the great problem seem capable of being solved ; by 
this only can the inwrought aspirations of man be satisfied. 
That some ignore and scout, what others hold with the firmest 
grasp, is not confined to Theology or even pure science. 
As regards the medium, faith, I would simply suggest 
that, wholly irrespective of its being the accredited medium, it 
is the necessary one, and, however disclaimed, it enters into 
almost every branch of known science. It has been well said 
that “ faith is as necessary a condition of mind in natural as 
in revealed religion, and in philosophy as in both. He who 
goes beyond phenomena and speculates upon being itself, must 
assert principles from which a sarcastic criticism can deduce 
contradictions manifold, or he must believe nothing at all 
beyond his own existence and perception. Even atheism and 
the coarsest materialism have their hypotheses and faith, and 
therefore materials for credulity.” Now, every science claims 
