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his inferences to the end while the latter is satisfied with imperfect and unscrutinised conclusions.

Now, it requires but little reflection to discover that feeling comes first; immediate experience relates the mind to something objective, then thought seeks the meaning of that experience.

The devotee of mere feeling in the religious world corresponds to the sensationalist in the world of nature. It is the province of the idealist to correct the inferences of both, and point out that only by rational scrutiny may one learn what is real. The idealist is as ready as anyone to recognise the primacy of given experience, but he points out that, for better or worse, experience has the reality and meaning which ideas sign to it. Hence the importance of a fundamental inquiry into the nature of experience.

It is precisely by virtue of the searching analyses of reason that one is able at last to discriminate the sound from the unsound in the realm of feeling, to avoid the pitfalls of pantheism, yet preserve the values which are rightly attributable to the higher religious experiences. It may even be said that God is knowable only through reason, for not until one rationally tests the pronouncements of experience is one able to differentiate sensation from the finer sentiments, to distinguish the human will from the divine love. Nothing is of greater importance, then, in the inner life than