Theism, whatever its objective warrant, would thus be seen to have a subjective anchorage in its congruity with our nature as thinkers; and, however it may fare with its truth, to derive from this subjective adequacy the strongest possible guaranty of its permanence. It is and will be the classic mean of rational opinion, the centre of gravity of all attempts to solve the riddle of life,--some falling below it by defect, some flying above it by excess, itself alone satisfying every mental need in strictly normal measure. Our gain will thus in the first instance be psychological. We shall merely have investigated a chapter in the natural history of the mind, and found that, as a matter of such natural history, God may be called the normal object of the mind's belief. Whether over and above this he be really the living truth is another question. If he is, it will show the structure of our mind to be in accordance with the nature of reality. Whether it be or not in such accordance is, it seems to me, one of those questions that belong to the province of personal faith to decide. I will not touch upon the question here, for I prefer to keep to the strictly natural-history point of view. I will only remind you that each one of us is entitled either to doubt or to believe in the harmony between his faculties and the truth; and that, whether he doubt or {117} believe, he does it alike on his personal responsibility and risk. "Du musst glauben, du musst wagen, Denn die Götter leihn kein Pfand, Nur ein Wunder kann dich tragen In das schöne Wunderland." I will presently define exactly what I mean by God and by Theism, and explain what theories I referred to when I spoke just now of attempts to fly beyond the one and to outbid the other.