We thus arrive at the end of Mr. Spencer's remarks concerning the material Universe and of our strictures thereon. Perhaps the reader's mind cannot better be satisfied as to the validity of these strictures than by presenting an outline of the system furnished by the Reason, and upon which they are based. The Reason gives, by a direct and immediate intuition, and as a necessary _a priori_ idea, God. This is a _spontaneous_, synthetical act, precisely the same in kind with that which gives a simple _a priori_ principle, as idea. In it the Reason intuits, not a single principle seen to be necessary simply, but the fact that all possible principles _must_ be combined in a perfectly harmonious unity, in a single Being, who thereby possesses all possible endowments; and so is utterly independent, and is seen to be the absolute and infinite Person, the perfect Spirit. This act is no conclusion of the One from the many in a synthetical judgment, but is entirely different. It is the necessary seeing of the many in the One; and so is not a judgment but an intuition, not a guess but a certainty. God, then, is known, when known at all, not "by plurality, difference, and relation," but by an _immediate_ insight into his unity, and so is directly known as he is. And the whole Universe is, that creatures might be, to whom this revelation was possible. Among the other necessary endowments which this intuition reveals, is that of immanent power commensurate with his dignity, and adequate to realize in actual creatures the necessary _a priori_ ideas, which he also possesses as endowments. Power is, then, a simple idea, incapable of analysis; and which cannot therefore be defined, except by synonymous terms; and to which President Hopkins's remark upon moral obligation is equally pertinent; viz: "that we can only state the occasion on which it arises." From these data the _a priori_ idea of the Universe may be developed as follows:--