more attention to substance than if it had never entered his thought. If we take these chapters as authoritative, we must banish substance from the sphere of knowledge altogether. [7] "Essay," Bk. 4, Chap. 2, § 14; Bk. 4, Chap. 4 and Chap. 11. [8] _Ibid._, Bk. 2, Chap. 12, § 6; Bk. 2, Chap. 23, § 1, with note (Phila., 1846, p. 183, _et seq._). [9] See note to § 1, Chap. 23, Bk. 2. [10] Bk. 4, Chap. 11, _et passim_. [11] "I confess there is another idea, which would be of general use for mankind to have, as it is of general talk, as if they had it; and that is the idea of substance, which we neither have, nor can have, by sensation or reflection." Bk. 1, Chap. 4, § 18 of the "Essay." [12] "Essay," Bk. 4, Chaps. 3, 4 and 11. As another instance of a use of language calculated to produce confusion, I may offer the following from Sir William Hamilton: "Whatever we know is not known as it is, but only as it seems to us to be,"[13]--a use of words which would certainly indicate that the immediate and mediate objects of knowledge are one. And what would we infer from such a sentence as this: "Thus the consciousness of an Inscrutable Power manifested to us through all phenomena, has been growing ever clearer; and must eventually be freed from its imperfections. The certainty that on the one hand such a Power exists, while on the other hand its nature transcends intuition and is beyond imagination, is the certainty towards which intelligence has from the first been progressing."[14] Or this: "We are obliged to regard every phenomenon as a manifestation of some Power by which we are acted upon; though Omnipresence is unthinkable, yet, as experience discloses no bounds to the diffusion of phenomena, we are unable to think of limits to the presence of this Power; while the criticisms of Science teach us that this Power is Incomprehensible. And this consciousness of an Incomprehensible Power, called Omnipresent from inability to assign its limits, is just that consciousness on which Religion dwells."[15] [13] Lectures on Metaph., VIII, N. Y., 1880, p. 102. [14] Herbert Spencer, "First Principles." Part I, Chap. V, § 31, N. Y., 1888, p. 108. [15] "First Principles." Part I, Chap. V, § 27. "After concluding that we cannot know the ultimate nature of that which is manifested to us, there arise the questions--What is it that we know? In what sense do we know it?"[16] Or what shall one say to this: "Our consciousness of the unconditioned being literally the unconditioned consciousness, or raw material of thought, to which in thinking we give definite forms, it follows that an ever-present sense of real existence is the very basis of our intelligence."[17] [16] Part II, Chap. I, § 35. [17] Part I, Chap. IV, § 26.