object, when I mean it, I do not merely have in mind an idea resembling it, for I aim at the object, I pick it out, I already in some measure possess it. The object is then already present in essence to my hidden self (370). As truth consists in knowledge of the conformity of a cognition to its object, that alone can know a truth which includes within itself both idea and object. This inclusive Knower is the Infinite Self (374). With this I am in essence identical (371); it is my larger self (372); and this larger self alone is (379). It includes all reality, and we know other finite minds, because we are one with them in its unity” (409). The experience of George John Romanes is instructive. For years he could recognize no personal Intelligence controlling the universe. He made four mistakes: 1. He forgot that only love can see, that God is not disclosed to the mere intellect, but only to the whole man, to the integral mind, to what the Scripture calls “the eyes of your heart”_ (Eph. 1:18)_. Experience of life taught him at last the weakness of mere reasoning, and led him to depend more upon the affections and intuitions. Then, as one might say, he gave the X-rays of Christianity a chance to photograph God upon his soul. 2. He began at the wrong end, with matter rather than with mind, with cause and effect rather than with right and wrong, and so got involved in the mechanical order and tried to interpret the moral realm by it. The result was that instead of recognizing freedom, responsibility, sin, guilt, he threw them out as pretenders. But study of conscience and will set him right. He learned to take what be found instead of trying to turn it into something else, and so came to interpret nature by spirit, instead of interpreting spirit by nature. 3. He took the Cosmos by bits, instead of regarding it as a whole. His early thinking insisted on finding design in each particular part, or nowhere. But his more mature thought recognized wisdom and reason in the ordered whole. As he realized that this is a universe, he could not get rid of the idea of an organizing Mind. He came to see that the Universe, as a thought, implies a Thinker. 4. He fancied that nature excludes God, instead of being only the method of God’s working. When he learned how a thing was done, he at first concluded that God had not done it. His later thought recognized that God and nature are not mutually exclusive. So he came to find no difficulty even in miracles and inspiration; for the God who is in man and of whose mind and will nature is only the expression, can reveal himself, if need be, in special ways. So George John Romanes came back to prayer, to Christ, to the church. On the general subject of intuition as connected with our idea of God, see Ladd, in Bib. Sac., 1877:1-36, 611-616; 1878:619; Fisher, on Final Cause and Intuition, in Journ. Christ. Philos., Jan. 1883:113-134; Patton, on Genesis of Idea of God, in Jour. Christ. Philos., Apl. 1883:283-307; McCosh, Christianity and Positivism, 124-140; Mansel, in Encyc. Brit., 8th ed., vol. 14:604 and 615; Robert Hall, sermon on Atheism; Hutton, on Atheism, in Essays, 1:3-37; Shairp, in Princeton Rev., March, 1881:264.