'There is but one way for Mr Mansel out of this difficulty, and he adopts it. He must maintain, not merely that an Absolute Being is unknowable in himself, but that the Relative attributes of an Absolute Being are unknowable also.[5] He must say that we do not know what Wisdom, Justice, Benevolence, Mercy, &c., are, as they exist in God. Accordingly, he does say so. "It is a fact" (says Mr Mansel) "which experience forces upon us, and which it is useless, were it possible, to disguise, that the representation of God after the model of the highest human morality which we are capable of conceiving, is not sufficient to account for all the phenomena exhibited by the course of his natural Providence. The infliction of physical suffering, the permission of moral evil, the adversity of the good, the prosperity of the wicked, the crimes of the guilty involving the misery of the innocent, the tardy appearance and partial distribution of moral and religious knowledge in the world--these are facts, which no doubt are reconcilable, we know not how, with the Infinite Goodness of God, but which certainly are not to be explained on the supposition that its sole and sufficient type is to be found in the finite goodness of man." 'In other words' (continues Mr Mill commenting) 'it is necessary to suppose that the infinite goodness ascribed to God is not the goodness which we know and love in our fellow-creatures, distinguished only as infinite in degree; but is different in kind, and another quality altogether. Accordingly Mr Mansel combats as a heresy of his opponents, the opinion that infinite goodness differs only in degree from finite goodness.--Here, then, I take my stand upon the acknowledged principle of logic and of morality; that when we mean different things we have no right to call them by the same name, and to apply to them, the same predicates, moral and intellectual. If, instead of the glad tidings that there exists a Being in whom all the excellences which the highest human form can conceive, exist in a degree inconceivable to us, I am informed that the world is ruled by a being whose attributes are infinite, but what they are we cannot learn, except that the highest human morality does not sanction them--convince me of this and I will hear my fate as I may. But when I am told that I must believe this, and at the same time call this being by the names which express and affirm the highest human morality, I say, in plain terms, that I will not. Whatever power such a being may have over me, there is one thing he shall not do; he shall not compel me to worship him. I will call no being good who is not what I mean when I apply that epithet to my fellow-creatures; and if such a being can sentence me to