creation of man is "a manifestation of some Power acting upon" him! The position above taken seems the more favorable one for Mr. Spencer. If, to avoid the difficulties which spring from it, he limits the term phenomenon, as for instance to material appearances, then his assertion that phenomena are unlimited is a contradiction, and he has no ground on which to establish the omnipresence of his Power. But another line of criticism may be pursued. Strictly speaking, all events are phenomena. Let there be named an event which is universally known and acknowledged, and which, in the nature of the case, cannot be "a manifestation of some Power by which we are acted upon," and in that statement also will the errors of the passage under consideration be established. The experience by the human soul of a sense of guilt, of a consciousness of ill-desert, is such an event. No "Power" can make a sinless soul feel guilty; no "Power" _can relieve a sinful soul from feeling guilty_. The feeling of guilt does not arise from the defiance of Power, _it arises from the violation of Law_. And not only may this experience be named, but every other experience of the moral nature of man. In this connection let it be observed that Mr. Spencer always elsewhere uses the term phenomenon to represent material phenomena in the material universe. Throughout all his pages the reader is challenged to find a single instance in which he attempts to account for any other phenomena than these and their concomitants, the affections of the intellect in the animal nature. Indeed, so thoroughly is his philosophy vitiated by this omission, that one could never learn from anything he has said in these pages, that man had a moral nature at all, that there were any phenomena of sin and repentance which needed to be accounted for. In this, Sir William Hamilton and Mr. Mansel are just as bad as he. Yet in this the Limitists have done well; it is impossible, on the basis of their system, to render such an account. To test the matter, the following problem is presented. To account, on the basis of the Limitist Philosophy, for the fact that the nations of men have universally made public acknowledgment of their guilt, in having violated the law of a superior being; and that they have offered propitiatory sacrifices therefor, except in the case of those persons and nations who have received the Bible, or have learned through the Koran one of its leading features, that there is but one God, and who in either case believe that the needful sacrifice has already been made.