Ubiquitous Presence of One Supreme Master, as we have, from parallel experience of sense, for assenting to the fact of a multiform and vast world, material and mental. However, this assent is notional, because we generalize a consistent, methodical form of Divine Unity and Personality with Its attributes, from particular experiences of the religious instinct, which are themselves, only _intensivè_, not _extensivè_, and in the imagination, not intellectually, notices of Its Presence; though at the same time that assent may become real of course, as may the assent to the external world, viz. when we apply our general knowledge to a particular instance of that knowledge, as, according to a former remark, the general “varium et mutabile” was realized in Dido. And in thus treating the origin of these great notions, I am not forgetting the aid which from our earliest years we receive from teachers, nor am I denying the influence of certain original forms of thinking or formative ideas, connatural with our minds, without which we could not reason at all. I am only contemplating the mind as it moves in fact, by whatever hidden mechanism; as a locomotive engine could not move without steam, but still, under whatever number of forces, it certainly does start from Birmingham and does arrive in London. 4. And so again, as regards the first principles expressed in such propositions as “There is a right and a wrong,” “a true and a false,” “a just and an unjust,” “a beautiful and a deformed;” they are abstractions to which we give a notional assent in consequence of our particular experiences of qualities in the concrete, to which we give a real assent. As we form our notion of whiteness from the actual sight of snow, milk, a lily, or a cloud, so, after experiencing the sentiment of approbation which arises in us on the sight of certain acts one by one, we go on to assign to that sentiment a cause, and to those acts a quality, and we give to this notional cause or quality the name of virtue, which is an abstraction, not a thing. And in like manner, when we have been affected by a certain specific admiring pleasure at the sight of this or that concrete object, we proceed by an arbitrary act of the mind to give a name to the hypothetical cause or quality in the abstract, which excites it. We speak of it as beautifulness, and henceforth, when we call a thing beautiful, we mean by the word nothing else than a certain quality of things which creates in us this special sensation.