invariably failed and will for ever fail to satisfy human consciousness,
so too the strictly spiritual element in all religion cannot be got out
of phenomena at all. No analysis succeeds in obliterating the
fundamental distinction between moral and physical law; or in enabling
us to escape the ever increasing sense of the dignity of the former, or
in shutting our ears to the still small voice which is totally unlike
every other voice within or without. To bring the Moral Law under the
dominion of Science and to treat the belief in it as nothing more than
one of the phenomena of human nature, it is necessary to treat the
sentiment of reverence which it excites, the remorse 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