en and silent in our loneliness; that which has
touched us in our tenderest point, and the flesh has quivered with
agony, and our mortal affections have shrivelled up with pain; that
which comes to us in aspirations of nobleness and conceptions of
superhuman excellence? Shall we say It or He? What is It? Who is He?
Those anticipations of Immortality and God--what are they? Are they the
mere throbbings of my own heart, heard and mistaken for a living
something beside me? Are they the sound of my own wishes, echoing
through the vast void of Nothingness? or shall I call them God, Father,
Spirit, Love? A living Being within me or outside me? Tell me Thy name,
thou awful mystery of Loveliness! This is the struggle of all earnest
life."[43]

Thus Robertson. To which I must add this comment, that Tell me thy name
is essentially the same as Save my soul! We ask Him His name in order
that He may save our soul, that He may save the human soul, that He may
save the human finality of the Universe. And if they tell us that He is
called He, that He is the _ens realissimum_ or the Supreme Being or any
other metaphysical name, we are not contented, for we know that every
metaphysical name is an X, and we go on asking Him His name. And there
is only one name that satisfies our longing, and that is the name
Saviour, Jesus. God is the love that saves. As Browning said in his
_Christmas Eve and Easter Day_,

For the loving worm within its clod,
Were diviner than a loveless God
Amid his worlds, I will dare to say.

The essence of the divine is Love, Will that personalizes and
eternalizes, that feels the hunger for eternity and infinity.

It is ourselves, it is our eternity that we seek in God, it is our
divinization. It was Browning again who said, in _Saul_,

'Tis the weakness in strength that I cry for! my flesh that I seek
In the Godhead!

But this God who saves us, this personal God, the Consciousness of the
Universe who envelops and sustains our consciousnesses, this God who
gives human finality to the whole creation--does He exist? Have we
proofs of His existence?

This question leads in the first place to an enquiry into the cleaning
of this notion of existence. What is it to exist and in what sense do we
speak of things as not existing?

In its etymological signification to exist is to be outside of
ourselves, outside of our mind: _ex-sistere_. But is there anything
outside of our mind, outside of our