Being is as inconceivable as a quadrilateral triangle. It is sometimes answered that in this way we may prove the existence of anything, Titans, Chimeras, or the Olympian gods; we have but to define them as existing, and the proof is complete. But this objection is summarily set aside; none of these beings are by hypothesis absolutely perfect, and, therefore, of their existence we can conclude nothing. With greater justice, however, we may say, that of such terms as perfection and existence we know too little to speculate. Existence may be an imperfection for all we can tell, we know nothing about the matter. Such arguments are but endless _petitiones principii_—like the self-devouring serpent, resolving themselves into nothing. We wander round and round them in the hope of finding some tangible point at which we can seize their meaning; but we are presented everywhere with the same impracticable surface, from which our grasp glides off ineffectual. Thomas Hobbes, of Malmesbury, is one of those men more often freely abused than carefully read; he was born April 5th, 1588, died 1679. He was “the subtlest dialectician of his time,” and one of the earliest English advocates of the materialistic limitation of mind; he denies the possibility of any knowledge other than as resulting from sensation; his doctrine is in direct negation of Descartes’ theory of innate ideas, and would be fatal to the orthodox dogma of mind as spiritual. “Whatever we imagine,” he says “is finite. Therefore there is no idea, no conception of anything we call infinite.” In a brief pamphlet on his own views, published in 1680, in reply to attacks upon him, he writes: “Besides the creation of the world there is no argument to prove a Deity,” “and that it cannot be decided by any argument that the world had a beginning; but he professes to admit the authority of the Magistrate and the Scriptures to override argument. He says that he does not believe that the safety of the state depends upon the safety of the church.” Some of Hobbes’ pieces were only in Latin, others were issued in English. In one of those on Heresy, he mentions that by the statute of Edward VI, cap. 12, there is no provision for the repeal of all former acts of parliament “made to punish any matter of doctrine concerning religion.”