But when we are told that the infinite transcends thought, we are entitled to demand that we should not be kept playing with an abstraction, and to ask, what is infinite? In what sense does it transcend thought? [pg 113] Does this mean that it is absolutely unthinkable; or only partially so; or that our conception of it is imperfect? Is it simply unknowable, or does it consist of something which we know, plus something that has not come within the limits of our knowledge, but which something is of a similar character to the known? It will be at once seen that the determination of these questions is at the root of the whole controversy. If then by the infinite we mean something known plus something unknown, to speak of God as unknowable and unthinkable is absurd. Our knowledge of Him may not be full, but yet real so far as it goes. When it is affirmed that God is a being who exists, but is unthinkable by man, the effect is to place Him beyond the bounds of human knowledge, and thereby free us from all necessity of troubling ourselves about Him. We know that He exists in the profundities of the unknown; and that is all. For the purposes of thought and of morality, He is thus made of less value than an algebraic x.
When it is affirmed that the infinite is unknowable, I again ask, what infinite? The infinite as an abstract idea has no real existence; but something that is infinite. The conception itself is an essentially quantitative conception, and is only strictly applicable to number and extension. When I speak therefore of an infinite number, what do I mean? The only answer possible is, “The greatest number I can conceive, plus all possible number without limit.” Does my adding on the latter factor invalidate the reality of my conception of the former? Is that which is added on anything else than number? Surely here I have a valid conception. The same is true when we speak of the infinity of space. I mean by it the greatest space I can conceive, plus space without limit. Is the idea of space [pg 114] rendered unthinkable, because I add the conception of space without limit? Does it cease to be space? But space is conceivable. It follows therefore that neither infinite number nor infinite extension is absolutely unthinkable. We speak of the infinite divisibility of matter. Does matter, because it goes on to be divided for ever, cease to be matter?
In the same manner we speak of God, and call Him infinite. It would be far more correct to speak of Him as a Being who has infinite attributes. Here, however, if accuracy of thought is to be preserved, a distinction must be made. Some attributes of God may be viewed as quantitative; others cannot. It is to the former only that the term infinite properly applies. A moral attribute cannot have a quantitative measure applied to it. It is therefore not infinite, but perfect.
When we speak of God as a being possessed of infinite power, what do we mean? The thing intended is, that He is a being who possesses such power as enabled Him to create the universe, and that He is capable of exerting every other degree of power which is possible. We may call this, if we like, power without limit; though there is always one limit to possible power, viz., that of working contradictions. Of course we are ignorant of what are the limits of possible power.
But when we make this addition to our finite conception, we mean by it power similar to that exhibited in the universe—it and all other power beyond it. Must such a conception be banished outside the limits of rational thought? Is the idea of a being who possesses power sufficient to build the universe, and all possible power besides, unthinkable? Again, we speak of God as infinitely wise. What do we mean by it? We affirm that He knows all things actual and possible. [pg 115] The knowledge is none the less knowledge, because to the knowledge of the actual we add on the knowledge of the possible. Such a being is certainly not unthinkable.
Again: God is often spoken of, not only as a being possessing infinite attributes and perfections, but as the Infinite Being. Here the attempt is made to entangle us in a puzzle. It is argued: if He be the infinite Being, there can be no being beyond Him. He must therefore include all being, both actual and possible. If this be so, He must also include the finite, otherwise there would be a being which is not included in infinite being—or in other words, being without limit would not include all being, which is self-contradictory. Several other self-contradictions may be easily adduced by reasoning on the same principles.
I reply that the term “Being” is used here in a sense so intensely abstract, that we have removed it out of all those conceptions of which quantity can legitimately be predicated. Of material being we can affirm that it is quantitative, but of no other. The adding on the word “infinite,” and calling God the infinite Being, is to use words which have no validity as conceptions.
But it is also common to speak of God's moral attributes as infinite, such as His benevolence, holiness, justice and truth. This again is inaccurate, and its result is to plunge us into hopeless confusion of thought. Such attributes admit of no quantitative measures. They are perfect, not infinite. To speak of God's truthfulness as infinite is simply absurd. A thing is true, or not true. A moral being is truthful or not truthful. Benevolence may be perfect or imperfect; but it cannot be measured by number or by line. These conceptions can only mean what we mean [pg 116] by them, and nothing else, even when applied to God, or we are attempting to pass off forged notes for genuine ones. The only possible additional idea which we introduce when thus ascribing them to God, is that in Him they are perfect, free from the imperfections with which they exist in us. To affirm that when we say that God is perfectly benevolent, or perfectly truthful, we introduce into the conception, as applied to Him, a new factor, beyond the meaning of benevolence and truthfulness as used in human language, and that this new factor can make the divine benevolence different from our human conception of it, or can lead God to actions which man can by no possibility view as benevolent or true; and then to say that God is benevolent or true, is an abuse of language, or, to use Mr. Mill's words, an offensive flattery.
But it has been urged that the moral attributes of God, even if we view them not as infinite but as perfect, must be beyond the limits of human thought, and therefore may produce results different in character from the corresponding principles in man, because they are the attributes of an infinite being. I have already disposed of this objection. Benevolence, holiness, and truth cannot be other than benevolence, holiness, and truth, to whatever being we may attribute them.
It is therefore no necessary consequence, because we ascribe to God some attributes which are infinite, and others which are perfect, that God must therefore be unknowable or unthinkable. We may know much about Him, without knowing all things. Our not knowing all about things does not render them either unknowable or unthinkable. Our knowledge may be imperfect; but as far as it goes it maybe real. If we were to affirm that we only know that which we [pg 117] know perfectly, or were unable to reason on imperfect knowledge, mental progress would be brought to a standstill. Nor is it right to affirm that we are only reasoning in a circle when we reason from His moral attributes as displayed in the government of the world in favour of the probability of a revelation; or if because a revelation which claims to be from God, bears the impress of His character, we employ this fact as an evidence that it comes from Him. To affirm that He is unknowable or unthinkable is to proclaim that man has no concern with God, and that all revelation is impossible; therefore, the objections urged against the evidence of supernatural religion on these grounds are untenable.