The theistic inference, although a complex process, is not a difficult one. It looks, indeed, long and formidable when analysed in books of evidences, and elaborated with perverse ingenuity into series of syllogisms. But numerous processes, very simple and easy in themselves, are toilsome and troublesome to analyse, or describe, or comprehend. Vision and digestion are, in general, not difficult bodily functions, but they have been the subjects of a great many very large treatises; and doubtless physiologists have not even yet found out all that is to be known about them. As a rule, the theistic process is as simple and easy an operation for the mind as vision or digestion for the body. The multitude of books which have been written in explanation and illustration of it, and the subtle and abstruse character of the researches and speculations contained in many of these books, are not the slightest indications of its being other than simple and natural in itself. The inferences which it involves are, in fact, like those which Weber, Helmholtz, and Zöllner have shown to be implied in the perceptions of sense, involuntary and unconscious. If not perfectly instantaneous, they are so rapid and spontaneous as to have seemed to many intuitive. And in a loose sense, perhaps, they may be considered so. Not, however, strictly and properly, since the idea of Deity is no simple idea, but the most complex of ideas, comprehending all that is great and good in nature and man, along with perfections which belong to neither nature nor man; and since the presence of Deity is not seen without the intervention of any media--face to face, eye to eye--but only as "through a glass darkly." The contemplation of nature, and mind, and history is an indispensable stage towards the knowledge of Him. Physical and mental facts and laws are the materials or data of reason in its quest of religious truth. There is a rational transition from the natural to the supernatural, wherever the latter is reached.