Here one would imagine that the intellectual, moral, and spiritual had even less to do with the production of each other's results than matter and mind reciprocally have with theirs. These last, we see, in a thousand cases act and react upon one another; and modify each other's peculiar products and operations in a most important manner. How much more reasonably may we infer that the elementary faculties of the same indivisible mind will not discharge their functions without important reciprocal action; that in no case can we have the process pure and simple as the result of the operation of a single faculty! If it were not so, I see not how we are to perform any of the functions of a spiritual nature, even as defined by you and your favorite writers; unless, indeed, you would equip the soul with an entire Sunday suit of separate capacities of reasoning, remembering, imagining, hoping, rejoicing, and so on, to be expressly used by the "soul" alone when engaged in her spiritual functions; quite different from that old, threadbare, much-worn suit of faculties, having similar functions indeed, but exercised on other objects. What can be more obvious (and it must be admitted that the most fanatical "spiritualist" employs expressions, and, what is more, uses methods, which imply it) than that, whether we have a distinct religious faculty or whether it be the result of the action of many faculties, the functions of our "spiritual" nature are performed by the instrumentality, and involve the intervention, of the very same much-abused faculties which enable us to perform any other function. It is one and the same indivisible mind which is the subject of religious thought and emotion, and of any other thought and emotion. Religious truth, like any other truth, is embraced by the understanding--as indeed it would be a queer kind of truth that is not is stated in propositions, yields inferences, is adorned by eloquence is illustrated by the imagination, and is thus, as well from its intrinsic claims, rendered powerful over the emotions, the affections, and the will. In brief, when the soul apprehends, reasons, remembers, rejoices, hopes, fears, spiritually, it surely does not perform these functions by totally different faculties from these by which similar things are done on other occasions. All experience and consciousness are against the supposition. In religion, men's minds are employed on more sublime and elevated themes indeed, but the operations themselves are essentially of the same nature as in other cases. Hence we see the dependence of the true development of religion on the just and harmonious action of all our faculties. They march together; and it is the glorious prerogative of true religion that it makes them do so; that all the elements of our nature, being indissolubly connected, and perpetually acting and reacting on one another, should aid one another and attain a more just conjoint action.