from all possible human methods, and had not one element in common with them. Mr. Spencer's remarks at this point upon Space do not appear to be well grounded. "An immeasurable void"--Space--is not an entity, is _no_ thing, and therefore cannot "exist," neither is any explanation for it needed. His question, "how came it so?" takes, then, this form: How came immeasurable nothing to be nothing? Nothing needs no "explanation." It is only _some_ thing which must be accounted for. The theory of creation by external agency being, then, an adequate one to account for the Universe, supplies the following statement. That Being who is primarily out of all relation, produced, from himself, and by his immanent power, into nothing--Space, room, the condition of material existence,--something, matter and the Universe became. "The genesis of the universe" having thus been explained and seen to be "the result of external agency," we are ready to furnish for the question, "how came there to be an external agency?" that true answer, which we have already shadowed forth. That pure spiritual Person who is necessarily existent, or self-existent, _i. e._ who possess pure independence as an essential attribute, whose being is thus fixed, and is therefore without the province of power, is the external agency which is needed. This Person, differing in kind from the Universe, cannot be found in it, nor concluded from it, but can only be known by being seen, and can only be seen because man possesses the endowment of a spiritual _Eye_, like in kind to His own All-seeing eye, by which spiritual things may be discerned. This Person, being thus seen immediately, is known in a far more satisfactory mode than he could be by any generalizations of the Understanding, could he be represented in these at all. The knowledge of Him is, like His self, _immutable_. We KNOW that we stand on the eternal Rock. Our eye is illuminated with the unwavering Light which radiates from the throne of God. Nor is this any hallucination of the rhapsodist. It is the simple experience which every one enjoys who looks at pure truth in itself. It is the Pure Reason seeing, by an immediate intuition, God as pure spirit, revealed directly to itself. It is, then, because self-existence is a pure, simple idea, organic in man, and seen by him to be an attribute of God, that God is known to be the Creator of the Universe. Having attained to this truth, we readily see that the conclusions which Mr. Spencer states on pages 35, 36, as that "self-existence is rigorously inconceivable"; that the theistic hypothesis equally with the others is "literally unthinkable"; that "our conception of self-existence can be formed only by joining with it the notion of unlimited duration through past time"; so far as they imply our destitution of knowledge on these topics, are the opposite of the facts. We _see_, though we cannot "conceive," self-existence. The theistic hypothesis becomes, therefore, literally thinkable.