The answer I shall give to this last question will be in the negative. And, if the only alternative to Naturalism be Theism, as from the common-sense standpoint it certainly is, then the effect of my argument, for those who accept it, will be to link up a belief in God with all that is, or seems, most assured in knowledge, all that is, or seems, most beautiful in art or nature, and all that is, or seems, most noble in morality. At this point you will inevitably ask me to explain what sort of Deity He is whose existence I wish to establish. Men have thought of God in many ways. In what way is He thought of in these lectures? The question is legitimate, though I am in some doubt how far you will regard my answer as satisfactory. I, of course, admit that the conception of God has taken many shapes in the long-drawn course of human development, some of them degraded, all of them inadequate. But this, or something like this, was inevitable on any theory of development; and the subject-matter of theology does not seem to have fared differently in this respect from the subject-matter (say) of physics or psychology. It is in all cases the later stages of the process which mainly concern us. There is, however, something more to be said. The highest conceptions of God seem to approximate to one of two types, which, without prejudice, and merely for convenience, I may respectively call the religious and the metaphysical. The metaphysical conception emphasises His all-inclusive unity. The religious type emphasises His ethical personality. The metaphysical type tends to regard Him as the logical glue which holds multiplicity together and makes it intelligible. The religious type willingly turns away from such speculations about the Absolute, to love and worship a Spirit among spirits. Which of these types is contemplated in the argument that follows? To this question I would reply by another. Are the two conceptions incompatible? Must we abandon the second if we accept the first? If so, it is the second of which I propose to speak. It is the God according to religion, and not the God according to metaphysics, whose being I wish to prove. But there are theologians and philosophers of repute who think the two conceptions can be harmonised. They hold that belief in a personal and transcendent God is consistent with the acceptance even of those forms of Absolute Idealism which their friends call logical and their critics call intellectual—in both cases, perhaps, without sufficient justification.