fillment externally. But in the infinite, where all is eternally complete, the insight is both present and fulfilled; the universal will gets what it seeks. There is no lack there, nor hesitation, nor striving, nor doubt, nor weariness; but all is eternally perfect triumph.
Now this, though it sounds mystical enough to our untrained common sense, is no mere poetry of thought. It is the direct philosophical outcome of what we have found by a purely logical process. The driest thought, the simplest fragment of rationality, involves this absolute, infinite, and perfect thought. And this it involves because it involves the possibility of error, and because, as separate from the infinite, this possibility of error in a single thought becomes unintelligible and contradictory. We did all that we could to escape this conclusion. We wandered in the thickets of confusion and contradiction, until there was no chance of finding there a further pathway. And then we turned to see, and behold, God was in this place, though we had known it not. The genuine God that we thus found was no incomplete, struggling God, whom we might pity in his conflict with evil, but the all-embracing thought, in which the truth is eternally finished. And this God it is that we now see as the complete realization of our own ideal, as of all worthy ideals.
For consider if you will this element in our conception of this Thought. Can this infinite know itself as imperfect, or as not possessing some object that it knows to be good? This is impossible, and doubly so. Not only does the conception of an In-
