us, for sense makes no statements regarding such matters. It is our reason that errs if it takes the information that the senses give as if it were a declaration of reason itself. Sensible things have all the reality necessary for this range of experience,--_practical_,--such regularity of co-existence and sequence as allows us to act without being led astray. But if we regard sense-phenomena not merely in their connection with one another, but in their dependence upon the absolute realities, we have still better justification for their comparative reality. These phenomena are consequences of necessary and eternal truths. One endowed with a perfect knowledge of such truths would be able to deduce, _a priori_, the phenomena from them. The reality of sensible phenomena thus consists not merely in their connection with one another, but in the fact that they are connected as the laws of the intelligible world require. They follow not only rules of co-existence and sequence; but these rules may be brought under general laws of motion, which in turn may be deduced from geometrical principles. These latter, however, are _a priori_; they are truths which are grounded in the very intelligence of God. The sensible has its basis in the ideal. To state the same fact in another way, all sensible phenomena occur in time and space; or rather, time and space are the orders, the relations, of phenomena occurring and existing. But, as we have just seen, time and space are ideal. A relation, as Leibniz points out, being neither attribute nor accident, cannot be _in_ the things which it relates, as their possession. In his own words, it cannot be conceived as if it had one leg in one object, the other leg in the other. A relation is not a material bond, running through or cementing objects; it is ideal, existing in the mind. And while it is true that space and time are the relations of objects and events, it is also true that if all objects and events were annihilated, space and time would continue to have their ideal existence in the intelligence of God as the eternal conditions of phenomena. They thus form the links between absolute reality and the reality of sensible existence. The principle of sufficient reason forms another link. It may be recalled that in discussing Leibniz's theory of volition we found that the will of God in relation to the sensible world is always determined by the choice of the better; that in this consists the controlling reason and regulative principle of all that occurs and exists. Thus for every fact in the sensible world there is connection with "metaphysical," or absolute, reality, not only through the medium of the intellectual relations of time and space, but through the dynamic intermediary of the divine will acting in accordance with the divine reason. Sensible facts have, then, a reality, but a dependent one. There would be no _contradiction_ involved if they were not what they actually are.