Let us observe now Mr. Spencer's corollary. "A cognition of the Real as distinguished from the Phenomenal must, if it exists, conform to this law of cognition in general. The First Cause, the Infinite, the Absolute, to be known at all, must be classed. To be positively thought of, it must be thought of as such or such--as of this or that kind." To begin with the law which is here asserted, is _not_ a "general" law, and so does not lie upon all cognition. It is only a special law, and lies only upon a particular kind of cognition. This has been already abundantly shown; yet we reproduce one line of proof. No mathematical law comes under his law of cognition; neither can he, nor any other Limitist, make it appear that it does so come. His law is law only for things in nature, and not for principles. Since then all ideas are known in themselves--are _self-evident_, and since God, infinity, and absoluteness are ideas, they are known in themselves, and need not be classed. So his corollary falls to the ground. Can we have any "sensible experience" of God? Most certainly not. Yet we can have just as much a sensible experience of him as of any other person--of parent, wife, or child. Did you ever see a person--a soul? No. Can you see--"have sensible experience of"--a soul? No. What is it, then, that we have such experience of? Plainly the body--that material frame through which the soul manifests itself. The Universe is that material system through which God manifests himself to those spiritual persons whom he has made; and that manifestation is the same in kind as that of a created soul through the body which is given it. It follows then,--and not only from this, but it may be shown by further illustration,--that every other person is just as really inscrutable to us as God is; and further, that, if we can study and comprehend the soul of our wife or child, we can with equal certainty study, and to some extent comprehend, the soul of God. Or, in other words, if man is only an animal nature, having a Sense and Understanding, all personality is an insoluble mystery; all spiritual persons are alike utterly inscrutable. And this is so, because, upon the hypothesis taken, man is destitute of any faculty which can catch a glimpse of such object. A Sense and Understanding can no more see, or in any possible manner take cognizance of, a spiritual person than a man born blind can see the sun. Again, we say he is destitute of the faculty. Will Mr. Spencer deny the fact of the idea of personality? Will he assert that man has no such notion? Let him once admit that he has, and in that admission is involved the admission of the reality of that faculty by which we know God, for the faculty which cognizes personality, and cognizes God, is one and the same.