Now that we have reached our closing lecture, those who have followed the course from the beginning may, on looking back, find themselves somewhat bewildered by the variety of subjects which I have asked them to consider. Art, History, Morals, the Theory of Probability, the Logic of Perception, the presuppositions of Science, have all been touched on. Themes that might fill volumes—nay, that have filled volumes—are made the text for an hour’s discourse. Introduced one after the other with breathless rapidity, each for a moment has been shown under the limelight, and then hurried off the stage to make room for its successor. It seems hard to believe that with such diversity of materials there can be continuity of argument. But the critic who would judge the matter fairly must bear in mind the title of the course, and the purpose for which it has been delivered. My desire has been to show that all we think best in human culture, whether associated with beauty, goodness, or knowledge, requires God for its support, that Humanism without Theism loses more than half its value. Though, therefore, the subjects discussed are embarrassing in their variety, no diminution of their number seems possible. The argument would have broken down had I confined myself to a narrower scope—had I, for example, been content to show the importance of Theism for morality, leaving untouched its importance for science and æsthetic. Such a limitation would have shattered the whole design. No doubt there are precedents for such a procedure. Kant, for instance, kept God out of the critique which dealt with ordinary knowledge, while giving Him a place of honour in the critique which dealt with the moral law. But the procedure has always seemed to me singularly artificial, even in a philosophy which is artificial through and through. In any case, such a limitation is quite inconsistent with the scheme of these lectures. This could not be accomplished by setting up a departmental Deity—even were his department the whole province of ethics. Right conduct is much, but it is not all. We not only act, but we know, and we admire; nor could I be quite content with any form of Theism which did not sustain in every essential part the full circle of human interests. II But when all explanations have been given, and all excuses made, I am well aware that in the actual presentation of my case I have introduced so much illustrative material, and of this material so much is disputable, that some of my hearers may feel themselves distracted rather than enlightened by the number of seemingly subsidiary points of which they are asked to take account. I trust such persons are in a minority; and that, on the whole, my main contention will seem enriched and strengthened, not embarrassed or confused, by the manner of its exposition. Nevertheless, it may not be amiss, before I bring the course to an end, to restate the most important points in the general case I have endeavoured to present.