only through this knowledge of the nature of intelligence that we can infer our fellow-men to be intelligent beings; and not less is it an indispensable condition of our inferring God to be an intelligence. Then, causality and design, and the will and intelligence within us through which they are interpreted, cannot, even when combined, enable us to think of the Creative Reason as righteous; although obviously, until so thought of, that reason is by no means to be identified with God. The greatest conceivable power and intelligence, if united with hatred of righteousness and love of wickedness, can yield us only the idea of a devil; and if separated from all moral principle and character, good or bad, only that of a being far lower than man, which might have reason for worshipping man, but which man cannot worship without degrading himself. The existence, however, of a moral principle within us, of a conscience which witnesses against sin and on behalf of holiness, is of itself evidence that God must be a moral being, one who hates sin and loves holiness; and the light of this, "the candle of the Lord," in the soul, enables us to discover many other reasons for the same conclusion in the constitution of society and the course of history. But if we had no moral perceptions on the contemplation of our own voluntary acts, we certainly would not, and could not, invest the Divine Being with moral perfections because of His acts. There is still another step to be taken in order to obtain an apprehension of God; and it is one where the outward universe fails us, where we are thrown entirely, or nearly so, on our internal resources. The universe, interpreted by the human mind in the manner which has been indicated, may warrant belief in a Being whose power is immense, whose wisdom is inexpressibly wonderful, and whose righteousness is to be held in profoundest admiration and reverence, notwithstanding all the clouds and darkness which may in part conceal it from our view; but not in a Being whose existence is absolute, whose power is infinite, whose wisdom and goodness are perfect. We cannot infer that the author of a universe which is finite, imperfect, and relative, and all the phenomena of which are finite, imperfect, and relative, must be, in the true and strict sense of the terms, infinite, perfect, and absolute. We cannot deduce the infinite from the finite, the perfect from the imperfect, the absolute from the relative. And yet it is only in the recognition of an absolute Being of infinite power, who works with perfect wisdom towards the accomplishment of perfectly holy ends, that we reach a true knowledge of God, or, which is much the same thing, a knowledge of the true God. Is there, then, any warrant in our own nature for thinking of God as infinite, absolute, and perfect, since there seems to be little or none in outward nature? Yes, there are within us necessary conditions of thought and feeling and ineradicable