action of the bodily sense—Because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. The great multitude of mortals will always be outside of psycho-physical experiences. There is no religious loss in the fact. Rather the contrary. That which gives the soul its permanent hold upon moral and spiritual realities and regard for them in mystics is not their rare psycho-physical experiences, but the same exercise of the Mystic Sense in the daily round of commonplace religious duty which is open to every human being, with like wonderful results upon character. A phenomenal spiritual occurrence in the case of one who was not living a religious life would be a mere wonder, perhaps even productive of spiritual harm.[29] Such experiences are never to be sought for. If they come their peril is not less than their inspiration. “The trivial round, the common task, Will furnish all we need to ask, Room to deny ourselves, a road To bring us daily nearer God.” It is a great barrier to religious effort among the crowd, for those living the life of faith, to give the impression that their experience is one of a series of ecstasies. It is no more so than is that of a student of science or higher mathematics. It is the life of faith open to all men which forms the religious life of the best men and the best religious life of all men—the constant placing of God before the Mystic Sense in a way not dissimilar from that in which the scientist approaches his hypothesis. “Think not the Faith by which the just shall live Is a dead creed, a map correct of heaven, Far less a feeling fond and fugitive, A thoughtless gift, withdrawn as soon as given; It is an affirmation and an act That bids eternal truth be present fact.” Though the Mystic Sense is not the sole religious faculty, it holds the primacy here as in every distinctively human activity. Used with reason its operation becomes reasonable or rational faith. Its opposite is not reason but sight, that is to say, the unaided findings of the bodily senses of which sight, being the most princely, is representative. Hence St. Paul’s contrast—we walk by faith, not by sight. Even here it is hardly fair to say there is antagonism. Sight is the enemy of faith only when it refuses to be an ally. Sight sees, faith in-sees and therefore fore-sees. Sight has boundaries which it cannot pass. Faith has horizons which retreat as it advances.