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men of science ? If so, what need of all the elaborate and 
complex apparatus which physical science lays under contri- 
bution in her operations ? Whence even observations which 
do not accord, and experiments which contradict each other ? 
Moreover, is any observation or any experiment, per se, of 
worth — the single act of observing, or the manipulating act in 
experimenting ? or rather these submitted to and determined 
upon by the action of the mind ? And if this be so — if even 
in physics, observations and experiments must be supple- 
mented by mental processes, is experiment inapplicable to 
mental science, or to any branch simply independent of, not 
opposed to, the senses ? Is moral science incapable of experi- 
ment ? — the response of the outer life to the deep down inner 
principles of right and wrong ? But if the mind revolve, 
ponder, and decide, supplemental to observation or experiment 
by the senses, and quite beyond the cognizance of others ; and 
if the conscience, still deeper down in man’s nature, arbitrate, 
often without any process of reasoning, by a moral instinct, 
and wholly irrespective of the outer senses, why exclude 
spiritual operations ? why ignore or deny spiritual powers, 
because they, too, elude the outward observation ? If a 
certain class of scientific men complacently deny the existence 
of a spiritual nature in man, because they do not perceive it, 
and have no experience of it, others may, with equal con- 
sistency, deny the existence of a moral nature, because they 
do not perceive, have no experience of, and care not for it ; — 
just as a blind man who, knowing nothing and having no 
experience of sight, may deny its existence ; or the idiot, 
whose mental blank permits him not to recognize the powers 
of mind in others, may believe all to be like himself. But, 
assuredly, these both are patent fallacies. I take it that 
spiritual results speak the existence of a spiritual power, even 
as mental and physical results speak the existence of mental 
and physical powers ; and that we are as strictly scientific 
when we deal with the one class of phenomena as when we 
deal with the other classes. Indeed, man is so essentially a 
spiritual being and agent, that, quench the utterances and stay 
the actions of this higher and inner life, and you despoil him 
of his especial characteristic, obscure his noblest attributes, 
and mar his loftiest ends. Surely man has long and far 
advanced beyond the mere life of the senses ; and the deep 
inmost throb of his consciousness for something beyond and 
above all that the senses can descry, is neither the animal 
nor the merely moral, but the spiritual want of his nature ; 
the evidence of that spiritual life which suggests the crowning 
analogy between him and his Maker; a triple being of body, 
