When a religion teaches what reason disclaims, not through lack of testimony but through a denial of the rights of reason, then that religion wars against itself and will fall. Faith is not the acceptance of what intelligence rejects, but a suspension of judgment for want of evidence. A thoroughly religious mind will rejoice when its faith is shaken with doubt; for the doubt indicates increased light rendering perceptible some possible error not before seen. Least of all should a believer in a divine revelation deny the oneness of intelligence. For if he is right, then the revealed truth he talks about is but relative and partial, and those inspired men who claimed for it the sign manual of the Absolute were fools, insane or liars. If the various arguments I have rehearsed indicate conclusively that in the laws of thought we have the norms of absolute truth--and skepticism on this point can be skepticism and not belief only by virtue of the very law which it doubts--some important corollaries present themselves. Regarding in the first place the nature of these laws, we find them very different from those of physical necessity--those which are called the laws of nature. The latter are authoritative, they are never means to an end, they admit no exception, they leave no room for error. Not so with the laws of reasoning. Man far more frequently disregards than obeys them; they leave a wide field for fallacy. Wherein then lies that theoretical necessity which is the essence of law? The answer is that the laws of reasoning are _purposive_ only, they are regulative, not constitutive, and their theoretical necessity lies in the end, the result of reasoning, that is, in the knowing, in the recognition of truth. They are what the Germans call _Zweckgesetze_.[108-1] But in mathematical reasoning and in the processes of physical nature the absolute character of the laws which prevail depends for its final necessity on their consistency, their entire correspondence with the laws of right reasoning. Applied to them the purposive character of the laws is not seen, for their ends are fulfilled. We are brought, therefore, to the momentous conclusion that the manifestation of Order, whether in material or mental processes, “affords a presumption, not measurable indeed but real, of the fulfilment of an end or purpose;”[108-1][TN-7] and this purpose, one which has other objects in view than the continuance of physical processes. The history of mind, from protoplasmic sensation upward, must be a progression, whose end will be worth more than was its beginning, a process, which has for its purpose the satisfaction of the laws of mind. This is nothing else than correct thinking, the attainment of truth.