it was intended to insert further explanation 'showing that
mere observation of causality in external nature would not have yielded
idea of anything further than time and space relations.'--ED.]

[48] [This theory was suggested in the Burney Essay, p. 136, and
ridiculed in the _Candid Examination_; see above, p. 11. Romanes
intended at this point to consider at greater length his old views 'on
causation as due to being _qua_ being.'--ED.]

[49] See, however, Aubrey Moore in _Lux Mundi_, pp. 94-96, and Le Conte,
_Evolution in its Relation to Religious Thought_, pp. 335, ff. [N.B. The
references not enclosed in brackets are the author's, not mine.--ED.]

[50] [Nothing more however was written than what follows
immediately.--ED.]

[51] [The author intended further to show the vacuity of this theory and
point out how Mill himself appears to perceive it by his introduction
after the term 'invariably' of the term 'unconditionally'; he refers
also to Martineau, _Study of Religion_, i. pp. 152, 3.--ED.]

[52] [Romanes' thoughts about Free Will are more lucidly expressed in an
essay published subsequently to these Notes in _Mind and Motion and
Monism_, pp. 129 ff.--ED.]

[53] [See above, p. 31.--ED.]

[54] _Contemporary Review_, July 1886. [But the 'ultimate difficulty'
referred to above would seem to be the relation of manifold dependent
human wills to the One Ultimate and All-embracing Will.--ED.]

Sec. 4. FAITH.

Faith in its religious sense is distinguished not only from opinion (or
belief founded on reason alone), in that it contains a spiritual
element: it is further distinguished from belief founded on the
affections, by needing an active co-operation of the will. Thus all
parts of the human mind have to be involved in faith--intellect,
emotions, will. We 'believe' in the theory of evolution on grounds of
reason alone; we 'believe' in the affection of our parents, children,
&c., almost (or it may be exclusively) on what I have called spiritual
grounds--i.e. on grounds of spiritual experience; for this we need no
exercise either of reason or of will. But no one can 'believe' in God,
or _a fortiori_ in Christ, without also a severe effort of will. This I
hold to be a matter of fact, whether or not there be a God or a Christ.

Observe will is to be distinguished from desire. It matters not what
psychologists may have to say upon this subject. Whether desire differs
from will in kind or only in degree--whet