nature of human thought." (pp. 65, 66). Mr. Spencer does not seem to expect that any man will be shaken in his conviction by any such argument as that. When a man is conscious of pain, he is not to be puzzled by telling him that the pain is one thing (the object perceived) and the self another thing (the perceiving subject). He knows that the pain is a state of the self of which he is conscious. Consciousness is a form of knowledge; but knowledge of necessity supposes an intelligent reality which knows. A philosophy which cannot be received until men cease to believe in their own existence, must be in extremis. Mr. Spencer's conclusion is, that the universe--nature, or the external world with all its marvels and perpetual changes,--the world of consciousness with its ever varying states, are impressions or phenomena, due to an inscrutable, persistent force. As to the nature of this primal force or power, he quotes abundantly and approvingly from Sir William Hamilton and Mr. Mansel, to prove that it is unknowable, inconceivable, unthinkable. He, however, differs from those distinguished writers in two points. While admitting that we know no more of the first cause than we do of a geometrical figure which is at once a circle and a square, yet we do know that it is actual. For this conviction we are not dependent on faith. In the second place, Hamilton and Mansel taught that we know that the Infinite cannot be a person, self-conscious, intelligent, and voluntary; yet we are forced by our moral constitution to believe it to be an intelligent person. This Mr. Spencer denies. "Let those," he says, "who can, believe that there is eternal war between our intellectual faculties and our moral obligations. I, for one, admit of no such radical vice in the constitution of things." (p. 108). Religion has always erred, he asserts, in that while it teaches that the Infinite Being cannot be known, it insists on ascribing to it such and such attributes, which of course assumes that so far forth it is known. We have no right, he contends, to ascribe personality to the "Unknown Reality," or anything else, except that it is the cause of all that we perceive or experience. There may be a mode of being, as much transcending intelligence and will, as these transcend mechanical motion. To show the folly of referring to the Unknown the attributes of our own spirits, he makes "the grotesque supposition that the tickings and other movements of a watch constituted a kind of consciousness; and that a watch possessed of such a consciousness, insisted on regarding the watchmaker's actions as determined like its own by springs and escapements." (p. 111). The vast majority of men, instead of agreeing with Mr. Spencer in this matter, will doubtless heartily, each for himself, join the German philosopher Jacobi, in saying, "I confess to Anthropomorphism inseparable from the conviction that man bears the image of God; and maintain that besides