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 Thou believest in love as a divine attribute because thou thyself lovest; thou believest that God is a wise, benevolent being, because thou knowest nothing better in thyself than benevolence and wisdom; and thou believest that God exists, that therefore he is a subject—whatever exists is a subject, whether it be defined as substance, person, essence, or otherwise—because thou thyself existest, art thyself a subject. Thou knowest no higher human good, than to love, than to be good and wise; and even so thou knowest no higher happiness than to exist, to be a subject; for the consciousness of all reality, of all bliss, is for thee bound up in the consciousness of being a subject, of existing. God is an existence, a subject to thee, for the same reason that he is to thee a wise, a blessed, a personal being. The distinction between the divine predicates and the divine subject is only this, that to thee the subject, the existence, does not appear an anthropomorphism, because the conception of it is necessarily involved in thy own existence as a subject, whereas the predicates do appear anthropomorphisms, because their necessity—the necessity that God should be conscious, wise, good, &c.—is not an immediate necessity, identical with the being of man, but is evolved by his self-consciousness, by the activity of his thought. I am a subject, I exist, whether I be wise or unwise, good or bad. To exist is to man the first datum; it constitutes the very idea of the subject; it is presupposed by the predicates. Hence, man relinquishes the predicates, but the existence of God is to him a settled, irrefragable, absolutely certain, objective truth. But, nevertheless, this distinction is merely an apparent one. The necessity of the subject lies only in the necessity of the predicate. Thou art a subject only in so far as thou art a human subject; the certainty and reality of thy existence lie only in the certainty and reality of thy human attributes. What the subject is, lies only in the predicate; the predicate is the truth of the subject—the subject only the personified, existing predicate, the predicate conceived as existing. Subject and predicate are distinguished only as existence and essence. The negation of the predicates is therefore the negation of the subject. What remains of the human subject when abstracted from the human attributes? Even in the language of common life the divine predicates—Providence, Omniscience, Omnipotence—are put for the divine subject.

The certainty of the existence of God, of which it has been said that it is as certain, nay, more certain to man than his