itself be infinite." But this knowledge is not required of that mind. Only that knowledge is required which is possible, viz., that the Deity is, and what he is, _in so far as we are in his image_. Again; personality is not "essentially a limitation and a relation," in the sense that it necessarily detracts aught from any being who possesses it. It rather adds,--is, indeed, a pure addition. We appear to ourselves as limited and related, not because of our personality, but because of our finiteness as _quality_ in the personality. Hence we not only see no reason why the complete and universal Spirit should not have personality, but we see that if he was destitute of it, he must possess a lower form of being,--since this is the highest possible form,--which would be an undoubted limitation; or, in other words, we see that he must be a Person. In what Mr. Mansel subsequently says upon this subject, he presents arguments for the personality of God so strong, that one is bewildered with the question, "How could he escape the conviction which they awaken? How could he reject the cry of his spiritual nature, and accept the barren contradictions of his lower mind?" Let us note a few sentences. "It is by consciousness alone that we know that God exists, or that we are able to offer him any service. It is only by conceiving Him as a Conscious Being, that we can stand in any religious relation to Him at all,--that we can form such a representation of Him as is demanded by our spiritual wants, insufficient though it be to satisfy our intellectual curiosity." "Personality comprises all that we know of that which exists; relation to personality comprises all that we know of that which seems to exist. And when, from the little world of man's consciousness and its objects, we would lift up our eyes to the inexhaustible universe beyond, and ask to whom all this is related, the highest existence is still the highest personality, and the Source of all Being reveals Himself by His name, 'I AM.'" "It is our duty, then, to think of God as personal; and it is our duty to believe that He is infinite." We may at this point quote with profit the words of that Book whose authority Mr. Mansel, without doubt, most heartily acknowledges. "And for this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." "I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth." Either God is personal or he is not. If he is, then all that we claim is conceded. If he is not personal, and "it is our duty to think" of him as personal, then it is our duty to think and believe a _falsehood_. This no man, at least neither Mr. Mansel nor any other enlightened man, _can_ bring his mind to accept as a moral law. The soul instinctively asserts that obligation lies parallel with _truth_, and "that no lie is of the