en there is
some Mind that sees the way, and some Will that directs the march of
Life. And this confidence of ours in some divine Event to which the
whole creation moves, {xxxviii} this insight that there must be a
significant and adequate explanation for the immanent teleology and
beauty with which our universe is crammed, is, once more, Reason's
postulate of God. There is something in us, indissoluble from Reason
itself--a Light, a Word, a Witness as these Spiritual Reformers
insisted--which links us in all the deeper processes of
self-consciousness with _That Which Is_ and without which "knowledge"
would be a mere flux of seemings, a flight of _seriatim_ items.

IV

When this world's pleasures for my soul sufficed,
Ere my heart's plummet sounded depths of pain,
I called on reason to control my brain,
And scoffed at that old story of the Christ.

But when o'er burning wastes my feet had trod,
And all my life was desolate with loss,
With bleeding hands I clung about the cross,
And cried aloud, "Man needs a suffering God."[28]

There can be no doubt that the compulsions and implications of rational
insight have brought multitudes of men to God, have given them an
unescapable conviction of His reality, and have swayed their wills to
live in conformity to His perfect Goodness; and it is also true that
when for any cause this clue of rationality is missed or lost, men
flounder about in the fog and pass through periods of inward tragedy
amounting often to despair. But the approach of Reason still leaves
much to be desired. It points to something deeper than the transitory
flux of things, it raises our minds to some sort of ultimate and
self-explanatory Reality, it compels the conviction that there is an
all-inclusive Logos--Mind or Spirit--that explains what is and what
ought to be, and what in the unfolding course of things is to be; but
it does not bring us to a personal God who is our loving Friend and the
{xxxix} intimate Companion of our souls, it does not help us solve the
mystery of human suffering that lies heavily upon our lives, and it
does not bring to our spirits _the saving reinforcement of personal
Love_ that must be a central feature of a spiritual and adequate
religion.

There is still another way of approach to a Religion for mature minds
which has been no less universally operative and no less dynamic in its
transforming effects upon human lives than either of the two tend