that which surrounds him and moves within him, in knowledge more enlightened and in emotion more inspired, than his doubting mind and faltering heart have ever been; and such a life or such a mind or heart, whatever name it be called by, is God. Can mind appeal to anything but mind, or heart to anything but heart? And doubt--can it be doubt without the appeal? The doubter who refuses or hesitates to speak the name of God may thus be a protestant, but plainly he is no atheist. A mere name, in any case, is quite as likely to obscure as to illumine the reality; the chiaroscuro effect must ever belong to it. Doubt is no road to atheism. As a way to theism it may be beset with hardship, and its goal may be quite beyond the horizon; but the doubter is not by nature an atheist; quite the contrary. As no other, feeling dependent, he is a seeker, and even a confident seeker after what is perfect. He truly and confidently seeketh, for he seeketh after what hath neither visible form nor body, what is without habitation or name, what, like the Son of Man, hath not where to lay its head. He seeketh, what his very seeking itself is, not a God, but the life of the God. * * * * * The general facts about doubt are now before us, and although much needs yet to be said in explanation, and a further fact is reserved for a [p.028] concluding chapter, still not so darkly as it began this first chapter in our confession of doubt has come, perhaps somewhat abruptly, to an end. We have next, entering more fully and critically into the conditions of our human experience, to scrutinize closely our ordinary habits of mind, those common-sense views of things that on the whole prevail among men. In these ideas, impulsive, unreasoning, above all often flatly contradictory, we shall find some of the strongest reasons for our doubting nature. [1] _Mental Development of the Child and the Race. Methods and Processes_. By James M. Baldwin. Macmillan, 1895.