be a creation of the mind, with no outside corresponding reality. Granted that we can never know "the thing in itself"; granted that all we know is only the effect on the mind produced by something which differs from the effect it produces; yet this fundamental physiological distinction remains between the Object and the Subject worlds, that the Object world announces itself by nervous action which is set up at the periphery, while the Subject world results from the centrally initiated travail of the brain.
It might, indeed, be argued by the Theist that God may exist, but may be incognisable by our senses, we lacking the sense which might sensate deity. Quite so. There may be existences around us but unknown to us, there being no part of our organism differentiated to receive from them impressions. There are rays beyond the solar spectrum which are invisible to us normally, the existence of which was unknown to us some years ago, but some of which apparently serve among light rays for the ant; so there may be all kinds of existences in the universe of which we are unconscious, as unconscious as we were of the existence of the ultra-violet rays until a chemical reagent rendered them visible. But as we cannot sensate them, for us they do not exist. This, then, cannot avail the Theist, for an incognisable God, a God who can enter into no kind of relation with us, is to us a non-existent God. We cannot even conceive a sense entirely different from those we possess, let alone argue over what we should find out by means of it if we had it.
It is said that of old time the evidence of the senses for the existence of God was available; the seventy elders "saw the God of Israel"; Moses talked with him "face to face"; Elijah heard his "still small voice". But these experiences are all traditional; we have no evidence at first hand; no witness that we can examine; no facts that we can investigate. There is not even evidence enough to start a respectable ghost story, let alone enough to bear the tremendous weight of the existence of God. Yet, if some finite "God" exist—I say finite, because, as noted above, the co-existence of an infinite God and a finite creature is impossible—how easy for him to prove his existence; if he be too great for our "comprehension", as some Theists argue, he might surely bestow on us a sense which might receive impressions from him, and enable us to
