"For example, we can positively conceive, neither an absolute whole, that is, a whole so great that we cannot also conceive it as a relative part of a still greater whole; nor an absolute part, that is, a part so small, that we cannot also conceive it as a relative whole, divisible into smaller parts. On the other hand, we cannot positively represent, or realize, or construe to the mind (as here understanding and imagination coincide), an infinite whole, for this could only be done by the infinite synthesis in thought of finite wholes which would itself require an infinite time for its accomplishment; nor, for the same reason, can we follow out in thought an infinite divisibility of parts."—Hamilton's Essays, p. 20.
"The metaphysical representation of the Deity as absolute and infinite, must necessarily, as the profoundest metaphysicians have acknowledged, amount to nothing less than the sum of all reality."—Limits of Religious Thought, p. 76.
"Is the First Cause finite or infinite?... To think of the First Cause as finite, is to think of it as limited. To think of it as limited, necessarily implies a conception of something beyond its limits; it is absolutely impossible to conceive a thing as bounded, without conceiving a region surrounding its boundaries."—Spencer's First Principles, p. 37.
The last extract tempts one to ask Mr. Spencer if he ever stood on the north side of the affections. Besides the extracts selected, any person reading the authors above named, will find numerous phrases like these: "infinite whole," "infinite sum," "infinite number," "infinite series," by which they express sometimes a mathematical, and sometimes a material amount.
Upon this whole topic it is to be said, that the terms infinite and absolute have, and can have, no relevancy to any object of the Sense or of the Understanding, judging according to the Sense, or to any number. There is no whole, no sum, no number, no amount, but is definite and limited; and to use those words with the word infinite, is as absurd as to say an infinite finite. And to use words thus, is to "multiply words without knowledge."
Again, the lines of thought which these writers pursue, do not tend in any degree to clear up the fogs in which they have lost themselves, but only make the muddle thicker. Take, for instance, the following extract:—
"Thus we are landed in an inextricable dilemma. The Absolute cannot be conceived as conscious, neither can it be conceived as unconscious; it cannot be conceived as complex, neither can it be conceived as simple; it cannot be conceived by difference, neither can it be conceived by the absence of difference; it cannot be identified with the Universe, neither can it be distinguished from it. The One and the Many, regarded as the beginning of existence, are thus alike incomprehensible."—Limits of Religious Thought, p. 79.
The soul, while oaring her way with weary wing, over the watery waste of such a philosophy, can find no rest for the sole of her foot, except on that floating carcase of a doctrine, Chaos is God. The simple fact that such confusion logically results from the premises of the Limitists, is a sufficient warrant for rejecting their whole system of thought,—principle and process; and for striking for a new base of operations. But where shall such a base be sought for? On what immutable Ararat can the soul find her ark, and a sure resting-place? Man seeks a Rock upon which he can climb and cry, I know that this is truth. Where is the Everlasting Rock? In our search for the answer to these queries, we may be aided by setting forth the goal to be reached,—the object to be obtained.
By observation and reflection man comes to know that he is living in, and forms part of, a system of things, which he comprehensively terms the Universe. The problem is,—To find an Ultimate Ground, a Final Cause, which shall be adequate to account for the existence and sustentation of this Universe. There are but two possible directions from which the solution of this problem can come. It must be found either within the Universe, or without the Universe.
Can it be found within the Universe? If it can, one of two positions must be true. Either a part of the Universe is cause for the existence of the whole of the Universe; or the Universe is self-existent. Upon the first position nothing need be said. Its absurdity is manifested in the very statement of it. A full discussion, or, in fact, anything more than a notice of the doctrine of Pantheism, set forth in the second point, would be beyond the intention of the author. The questions at issue lie not between theists and pantheists, but between those who alike reject Pantheism as erroneous. The writer confesses himself astonished that a class of rational men could ever have been found, who should have attempted to find the Ultimate Ground of the Universe in itself. All that man can know of the facts of the Universe, he learns by observation; and the sum of the knowledge he thus gains is, that a vast system of physical objects exists. From the facts observed, he draws conclusions: but the stream cannot rise higher than its fountain. With reference to any lesser object, as a watch, the same process goes on. A watch is. It has parts; and these parts move in definite relations to each other; and to secure a given object. If now, any person, upon being asked to account for the existence of the watch, should confine himself wholly to an examination of the nature of the springs, the wheels, the hands, face, &c., endeavoring to find the reason of its being within itself, the world would laugh at him. How much more justly may the world laugh, yea, shout its ridicule, at the mole-eyed man who rummages among the springs and wheels of the vast machine of the Universe, to find the reason of its being. In the former instance, the bystander would exclaim,—"The watch is an evidence of intelligence. Man is the only intelligent being on the earth; and is superior to the watch. Man made the watch." And his assertion would be true. A fortiori would a bystander of the Universe exclaim, "The Universe is an evidence of intelligence. An intelligent Being, superior to the Universe, made the Universe." And his assertion is true. We are driven then to our last position; but it is the Gibraltar of Philosophy.