[32] "Outlines of Astronomy," pp. 233-4; also "Familiar Lectures on Scientific Subjects," pp. 462, 475.
[33] "Human Physiology," p. 542; also art. "On Mutual Relation of Vital and Physical Forces," Philosophical Transactions, p. 730.
[34] "Natural Selection," p. 368. See Mivart, "Genesis of Species," p. 298; Laycock, "Mind and Brain," vol. i. pp. 225, 304; Murphy, "Scientific Basis of Faith," p. 51.
[35] "Reign of Law," pp. 123, 129; Cooke, "Religion and Chemistry," p. 340.
[36] "First Principles," p. 235. See also Challis, "Principles of Mathematics and Physics," p. 681.
[37] Comte, "L'Ensemble du Positivisme," p. 46.
[38] M'Vicar, "Sketch of Philosophy," p. 8.
[39] These terms are frequently and somewhat loosely employed as synonymous; but in reality each has its own peculiar shade of meaning. Here we employ the term Absolute to denote the underived, independent, incomposite, and immutable. Infinite is employed to denote the absence of all limitation—that which can not be bounded, measured, quantified. Perfect is employed to denote that which is complete, finished, self-sufficient—that which has no defect and no want. The unconditioned is a genus, of which the Infinite, Absolute, and Perfect are species—not conditioned by quantity, kind, or degree. For the Infinite there are no limits; for the Absolute no parts, no equals, and no change; for the Perfect no wants. See Calderwood, "Philosophy of the Infinite," p. 179; North American Review, Oct. 1864, pp. 407, 417.
[40] Saisset, "Modern Pantheism," vol. ii. p. 70.
[41] "The idea of God is the unity of three factors—the logical (intelligence), the ethical (love), and the physical (might)."—Dr. Martensen, "Die Christliche Ethik," § 19.