And so of those intellectual and moral objects which are brought home to us through our senses:—that they exist, we know by instinct; that they are such and such, we apprehend from the impressions which they leave upon our minds. Thus the life and writings of Cicero or Dr. Johnson, of St. Jerome or St. Chrysostom, leave upon us certain impressions of the intellectual and moral character of each of them, _sui generis_, and unmistakable. We take up a passage of Chrysostom or a passage of Jerome; there is no possibility of confusing the one with the other; in each case we see the man in his language. And so of any great man whom we may have known: that he is not a mere impression on our senses, but a real being, we know by instinct; that he is such and such, we know by the matter or quality of that impression. Now certainly the thought of God, as Theists entertain it, is not gained by an instinctive association of His presence with any sensible phenomena; but the office which the senses directly fulfil as regards creation that devolves indirectly on certain of our mental phenomena as regards the Creator. Those phenomena are found in the sense of moral obligation. As from a multitude of instinctive perceptions, acting in particular instances, of something beyond the senses, we generalize the notion of an external world, and then picture that world in and according to those particular phenomena from which we started, so from the perceptive power which identifies the intimations of conscience with the reverberations or echoes (so to say) of an external admonition, we proceed on to the notion of a Supreme Ruler and Judge, and then again we image Him and His attributes in those recurring intimations, out of which, as mental phenomena, our recognition of His existence was originally gained. And, if the impressions which His creatures make on us through our senses oblige us to regard those creatures as _sui generis_ respectively, it is not wonderful that the notices, which He indirectly gives us through our conscience, of His own nature are such as to make us understand that He is like Himself and like nothing else.