make manifest his “glory” in which our great‐grandfathers took such satisfaction, though just how we know this we cannot possibly make clear by words either to others or to ourselves. I defy any of you here fully to account for your persuasion that if a God exist he must be a more cosmic and tragic personage than that Being. The truth is that in the metaphysical and religious sphere, articulate reasons are cogent for us only when our inarticulate feelings of reality have already been impressed in favor of the same conclusion. Then, indeed, our intuitions and our reason work together, and great world‐ruling systems, like that of the Buddhist or of the Catholic philosophy, may grow up. Our impulsive belief is here always what sets up the original body of truth, and our articulately verbalized philosophy is but its showy translation into formulas. The unreasoned and immediate assurance is the deep thing in us, the reasoned argument is but a surface exhibition. Instinct leads, intelligence does but follow. If a person feels the presence of a living God after the fashion shown by my quotations, your critical arguments, be they never so superior, will vainly set themselves to change his faith. Please observe, however, that I do not yet say that it is _better_ that the subconscious and non‐rational should thus hold primacy in the religious realm. I confine myself to simply pointing out that they do so hold it as a matter of fact. So much for our sense of the reality of the religious objects. Let me now say a brief word more about the attitudes they characteristically awaken.