Yet Reid, if he were now among us, might find the common sense not superseded but idealised, in the more articulate response of reason in man to the all-pervading active Reason which the later philosopher identifies with his own. That the common sense latent in man is the inspiration of God is an assumption with which he started in his _Inquiry_. ‘The inspiration of the Almighty giveth man understanding.’ ‘The spirit of man is the lamp of the Lord.’ So the common sense moral trust in God, or universal moral venture, is at the root of all human life and human knowledge, giving unity and vitality to the whole. It is the ‘little light’—a ray from the perfect divine light,—and the universe is interpretable for all human purposes only in and through it. It is that in each of us through which the inspirations in the ideal man, when dormant in individuals, can nevertheless be made to respond, in an ethical or religious common sense of the infinite love and mercy of the all-sustaining Power that is always waiting to be gracious—to respond to the inspirations of Hebrew prophets and Christian apostles. If ‘knowledge’ means only what is reached by the logical understanding elaborating materials given by sense; and if the name is denied to the inspirations of the Common Sense, what those inspirations should be called becomes a question about the meaning of a word. God is then ‘unknowable’ by man, only inasmuch as faith in the perfect reason and goodness of the Universal Power is more than an ordinary scientific generalisation. But if we recognise in the Common Sense, and in its underlying Theistic Faith, that without which all our knowledge must dissolve in ignorance, then the faith must be accepted as in reason the final ground of the knowledge; and therefore as in us the last form of the universal reason, in and through which what is divine in us protests against limitation to an intelligence that becomes paralysed in the absence of this its indispensable factor. If knowledge means omniscient physical science of the universe of reality, then the universe of reality _is_ finally unknown and unknowable. But if man _can_ live in intelligible relations to what transcends natural science,—call this which enables him so to live, ‘knowledge,’ ‘science,’ ‘common sense,’ ‘faith,’ ‘inspiration,’ ‘revelation,’ ‘feeling,’ or ‘reason,’—it is treasure found for the philosopher.