But the palpable blunder, in materialistic science, consists in its overlooking the necessary outgrowth of theological ideas in the human mind--as conclusively a phenomenal fact of nature as the invariable uniformity of astronomical movements, the ebb and flow of the tides, or the electro-magnetic waves of the earth itself. And nature furnishes no greater clue to the one set of phenomena than the other. For when we say that bodies act one upon another by the force of gravity, we are no nearer an explication of the force itself, than we should be were we to allege any corresponding manifestation on the part of the human mind. Kant says; "We cannot conceive of the existence of matter without the forces of attraction and repulsion--the conflict of two elementary forces in the universe;" much less can we have any conception of the elementary forces themselves. Science can, therefore, assign no more conclusive reason for overlooking psychical manifestations than physical phenomena. Nor is the one set of phenomena any more marvellous in its manifestations than the other. They may both furnish food for speculative thought and inquiry, and yet the nearer we get to the ultimate implications of either, the more completely are we lost in Professor Tyndall's "primordial haze," from which he assumes that the universe, and all the phenomenal manifestations therein, originally came. But however rapidly these materialistic theories may disappear in the scientific waste-basket of the future, there is one sublime verity that will stand the test of all time, and that is, that the moral universe of God is no less complete, in the Divine Intendment, than the physical universe, while the latter is so inter-correlated and inter-tissued with the former, in all its conceivable relations, that it can no more exist independently of its correlative, than matter can exist independently of space, or time independently of eternity. [29]