is capable of placing himself before himself, of analyzing that self to the very groundwork of his being. All the laws of his constitution, all the forms of his activity, he can clearly and amply place before himself and know them. And how is this? It is because God has endowed him with an EYE like unto His own, which enables man to be self-comprehending, as He is self-comprehending,--the Reason, with which man may read himself as a child reads a book; that man can make "the _form_ of thought the _matter_ of thought." True, the Understanding is shut out from any consideration of the forms of thought; but man is not simply or mainly an Understanding. He is, in his highest being, a spiritual person, whom God has endowed with the faculty of VISION; and the great organic evil, which the fall wrought into the world, was this very denial of the spiritual light, and this crowding down and out of sight, of the spiritual person beneath the animal nature, this denial of the essential faculties of such person, and this elevation of the lower faculties of the animal nature, the Sense and Understanding, into the highest place, which is involved in all such teachings as we are criticizing. Mr. Spencer's remarks upon "Matter" are no nearer the truth. In almost his first sentence there is a grievous logical _faux pas_. He says: "Matter is either infinitely divisible or it is not; no third possibility can be named." Yet we will name one, as follows: _The divisibility of matter has no relation to infinity_. And this _third_ supposition happens to be the truth. But it will be said that the question should be stated thus: Either there is a limit to the divisibility of matter, or there is no limit. This statement is exhaustive, because limitation belongs to matter. Of these alternatives there can be no hesitation which one to choose. There is a limit to the divisibility of matter. This answer cannot be given by the physical sense; for no one questions but what it is incapable of finding a limit. The mental sense could not give it, because it is a question of actual substance and not of ideal forms. The Reason gives the answer. Matter is limited at both extremes. Its amount is definite, as are its final elements. These "ultimate parts" have "an under and an upper surface, a right and a left side." When, then, one of these parts shall be broken, what results? Not _pieces_, as the materialist, thinking only in the Sense, would have us believe. When a final "part" shall be broken, there will remain _no matter_,--to the sense nothing. To it, the result would be annihilation. But the Reason declares that there would be left _God's power_ in its simplicity,--that final Unit out of which all diversity becomes.