SofarMaurice’steachingwouldcommandthesympathyofallwhocalledthemselvesliberal。ButwhatbecomesofLogic？Canphilosophydispensewithitaltogether？Mauriceprofessedlyappealstotheheart。Theappealismadeoverandoveragaininagreatvarietyofforms：tothe’greathumanheart，’to’bedriddensufferers，’to’peasants，women，andchildren，’170*andwearetoldthatitisthe’officeofthetheologian’toappealnottohisownjudgmentorthatoftheages，buttothe’conscience，heart，reasonofmankind。’171*Nothingcanbemoretothepurposeifweareconsideringtheefficacyofareligiousbelief；
butwemustaskhowthisappealisrelatedtothequestionofitstruth。Theemotionsarenotreason，thoughtheyareboundtobereasonable。Thepositionisthatofallmysticism。Themysticisonewhovirtuallydethronesreasoninfavouroftheheart。
Thereforemysticismleadstoallthevaryingbeliefswhicharesuggestedbyourunguidedfeelings。WhenMauricewaschargedwithbeinghimselfamysticorneoplatonist，hisreplywasthattheerrorofthemysticisnotinrecognisingan’innerlight，’butinsupposingthathisintuitionissomethingpersonalandprivate，andnotauniversalfacultyofthehumanheart。172*Headmits，thatis，thatallreligionimpliesthedirectrecognitionofdivineinfluencesbythehumanheart，thoughitisterriblyapttoconfoundthetrueintuitionwithcertainerroneousdoctrines。Bywhattest，then，arewetoseparatethetruelightfromthemisleadinggleamsofhumanpassionandprejudices？HowcanweknowthatitisthedivineLogoswhichisspeakingtous，andnotsomesophistsubstitutingamerehumantheory？
ThisgivesMaurice’scharacteristicdoctrine，repeatedincountlessformswithmostgenuinefervour，andyetleavingthepainfulimpressionthatwecannevergetadistinctmeaning。Hetellsusagainandagainthatwerequirenotasystembutarevelation；thatwearetobelieveinGod，notinatheoryaboutGod；notin’notions’butinprinciples；thatatheologyisgroundlesswhich’acceptsasatenetwhatisrevealedasatruth，’173*andthatweshallbe’driventocreeds’by’wearinessoftenets。’174*These，andcountlessvariationsuponthesametheme，involveapuzzlingdistinction。How，precisely，doesthebeliefinGoddifferfromtheacceptanceofatheoryaboutGod？Maurice，Imayperhapssay，takesthebeliefinGodtobeanoperation，notamerebitoflogic；anactoftheman’swholenature，notapurelyintellectualprocesssuchasthedeductionoftheconclusionofasyllogism。Itistheapprehensionofthe’innerlight，’alwaysperceptibleiftheeyebeopened，andwhichisinthesameindissolublemomentnotmerelyenlighteningbutlife-giving。Thevisionisalso’dynamical’：thesubmissionofourselvestoaforceaswellastherecognitionoftheexistenceofcertainoutwardfacts。Itimpliesnotmerelytheadmissionofanewtheoryabouttheuniverse，butthebringingourselvesintoharmonywiththeonecentralforceoftheuniverse——thatiswiththeGodwhoisLoveaswellaspowerandwisdom。Thisisthetruemysticaldoctrine；
andthatdoctrine，ifnotthemostlogical，isthemostunanswerableformofreligiousbelief。Ifamanbelievesthathehasthe’innerlight，’heisinhisowncourtbeyondappeal。Butthedifficultyofmakinghisdecisionsvalidforotherscannotbeevaded，andimpliessomeuseoflogic。Iftheinnerlightimpliesknowledgeaswellasanemotion，itshouldbeexpressibleinformstrueforallmen。Themereformulabyitselfmaybebarren，ormerelysubordinate；butifanydefinitecreedistoemerge，itmustincludetenetscapableoflogicalexpression。Thisis，infact，theproblemroundwhichMauriceisalwaysturning。