That no mind can observe material objects or any events except under the conditions of Space and Time; or, to change the phraseology, Space and Time are a priori conditional to the being of any mind or faculty in a mind capable of observing a material object or any event. This will, perhaps, be deemed to be, in substance, Kant's theory. However that may be, this is true, but is only a part of the truth. The rest will appear just below. The reader will notice that no exception is made to the law here laid down, and will start at the thought that this law lies upon the Deity equally as upon created beings. No exception is made, because none can be truthfully made. The intellect is just as unqualified in its assertion on this point as in those noticed on an earlier page of this work. Equally with the laws of numbers does the law of Space and Time condition all intellect. The Deity can no more see a house out of all relation to Space and Time than he can see how to make two and two five.
Second general phase, without the mind. First special phase, within the Universe. All that we are now to examine is objective to us; and all the questions which can arise are questions of fact. Let us search for the fact carefully and hold it fearlessly. To recur to the general law. It was found at the outset that Reason gave the idea of Space and Time as pure conditions for matter and event. We are now to observe the pure become the actual condition; or, in other words, we are to see the condition realized. Since, then, we are to observe material objects and events in a material system, it is fitting to use the Sense and the Understanding; and our statements and conclusions will conform to those faculties.
We have a concept of the Universe as a vast system in the form of a sphere in which all things are included. This spherical system is complete, definite, limited, and so has boundaries. A portion of "immeasurable void"—Space—has been occupied. Where there was nothing, something has become. Now it is evident that the possibility of our having a concept of the Universe, or of a space and a time in the Universe, is based upon the presence of an actual, underlying, all-pervading substance, which fills and forms the boundaries of the Universe, and thus enables spaces and times to be. We have no concept except as in limits, and those limits are conceived to be substance. In other words, space is distance, and time is duration, in our concept. Take away the boundaries which mark the distance, and the procession of events which forms the duration, and in the concept pure negation is left. To illustrate. Suppose there be in our presence a cubic yard of vacuum. Is this vacuum an entity? Not at all. It can neither be perceived by the Sense nor conceived by the Understanding. Yet it is a space. Speaking carelessly, we should say that this cube was object to us. Why? Because it is enclosed by substantial boundaries. All, then, that is object, all that is entity, is substance. In our concept, therefore, a space is solid distance within the substance, and the totality of all distances in the Universe is conceived to be Space. Again; suppose there pass before our mind a procession of events. One event has a fixed recurrence. In our concept the procession of events is a time, and the recurring event marks a period in time. The events proceeding are all that there is in the concept; and apart from the procession a conception of time is impossible. The procession of all the events of the Universe, that is duration, is our concept of Time. Thus, within the Universe, space is solid distance and time is duration; and neither has any actuality except as the Universe is. Let us assume for a moment that our concept is the final truth, and observe the result. In that concept space is limited by matter, and matter is conceived of as unlimited. This result is natural and necessary, because matter, substance, "a space-filling force," is the underlying notional upon which as ground any concept is possible. If matter is truly illimitable, then materialistic pantheism, which is really atheism, logically follows. Again; in our concept time is duration, and duration is conceived of as unlimited. If so, the during event is unlimited. From this hypothesis idealistic pantheism logically follows. But bring our concept into the clear light, and under the searching eye of Reason, and all ground for those systems vanishes instantly. Instead of finding matter illimitable and the limit for a space, Space is seen to be illimitable and pure condition, that matter may establish a limit within it. And Time, instead of being duration, and so limited by the during event, is found to be illimitable and pure condition, that event may have duration in it. This brings us to the
Second special phase, without or independent of the Universe. We have been considering facts in an objective experience, and have used therefore the Sense and Understanding, as was proper. What we are now to consider is a subject of which all experience is impossible. It can therefore be examined only by that faculty which presents it, the Pure Reason. Remove now from our presence all material object in Space, and all during event in Time; in a word, remove the Universe, and what will be left? As the Universe had a beginning, and both it and all things in it are conditioned by Space and Time, so also let it have an end. Will its conditions cease in its ceasing? Could another Universe arise, upon which would be imposed no conditions of Space and Time? These questions are answered in the statement of them. Those conditions must remain. When we have abstracted from our concept all substance and duration, there is left only void. Hence, in our concept it would be proper to say that without the Universe is void, and before the Universe there was void. Also, that in void there is no thing, no where, and no when; or, void is the negation of actual substance, space and time. But pure Space and Time, as a priori conditions that material object and during event may be, have not ceased. There is still room, that an object may become. There is still opportunity, that an event may occur. By the Reason it is seen that these conditions have the same necessary being for material object and occurring event, as the conditions of mental activity have for mind; and they have their peculiar characteristics exactly according with what they do condition, just as the laws of thought have their peculiar characteristics, which exactly suit them to what they condition. If there be a spiritual person, the moral law must be given in the intuition as necessarily binding upon him; and this is an a priori condition of the being of such person. Precisely similar is the relation between Space and Time as a priori conditions, and object and event upon which they lie. The moral law has its characteristics, which fit it to condition spiritual person. Space and Time have their characteristics, which fit them to condition object and event. Space, then, as room, and Time as opportunity, and both as a priori conditions of a Universe, must have the same necessity of being that God has. They must be, as he must be. But observe, they are pure conditions, and no more. They are neither things nor persons. The idea of them in the Reason is simple and unanalyzable. They can be assigned their logical position, but further than this the mind cannot go.
The devout religious soul will start, perhaps, at some of the positions stated above. We have not wrought to pain such soul, but only for truth, and the clue of escape from all dilemmas. The only question to be raised is, are they true? If a more patient investigation than we have given to this subject shall show our positions false, then we shall only have failed as others before us have; but we shall love the truth which shall be found none the less. But if they shall be found true, then is it certain that God always knew them so and was always pleased with them, and no derogation to his dignity can come from the proclamation of them, however much they may contravene hitherto cherished opinions. Most blessed next after the Saviour's tender words of forgiveness are those pure words of the apostle John, "No lie is of the truth."
The conclusions to which we have arrived enable us to state how it is that primarily God was out of all relation to Space and Time. He was out of all relation to Space, because he is not material object, thereby having limits, form, and position in Space. He was out of all relation to Time, because he holds immediately, and at once, all possible objects of knowledge before the Eye of his mind. Hence he can learn nothing, and can experience no process of thought. Within his mind no event occurs, no substance endures. Yet, while this is true, it is equally true that, as the Creator, he is conditioned by Space and Time, just as he is conditioned by himself; and it may be found by future examination that they are essential to that Self. But, whatever conclusion may be arrived at respecting so difficult and abstract a subject, this much is certain: God, as the infinite and absolute spiritual Person, self-existent and supreme, is the great Fact; and Space and Time, whatever they are, will, can in no wise interfere with and compromise his perfectness and supremacy. It is a pleasure to be able to close this discussion with reflections profound and wise as those contained in the following extract from the essay heretofore alluded to.
"The reciprocal relations of Space, Time, and God, are veiled in impenetrable darkness. Many minds hesitate to attribute real infinity to Space and Time, lest it should conflict with the infinity of God. Such timidity has but a slender title to respect. If the Laws of Thought necessitate any conclusion whatever, they necessitate the conclusion that Space and Time are each infinite; and if we cannot reconcile this result with the infinity of God, there is no alternative but to accept of scepticism with as good a grace as possible. No man is worthy to join in the search for truth, who trembles at the sight of it when found. But a profound faith in the unity of all truth destroys scepticism by anticipation, and prophesies the solutions of reason. Space is infinite, Time is infinite, God is infinite; three infinites coexist. Limitation is possible only between existences of the same kind. There could not be two infinite Spaces, two infinite Times, or two infinite Gods; but while infinites of the same kind cannot coexist, infinites of unlike kinds may. When an hour limits a rod, infinite Time will limit infinite Space; when a year and an acre limit wisdom, holiness, and love, infinite Space and Time will limit the infinite God. But not before. Time exists ubiquitously, Space exists eternally, God exists ubiquitously and eternally. The nature of the relations between the three infinites, so long as Space and Time are ontologically incognizable, is utterly and absolutely incomprehensible; but to assume contradiction, exclusion, or mutual limitation to be among these relations, is as gratuitous as it is irreverent."
PART III.
AN EXAMINATION IN DETAIL OF CERTAIN IMPORTANT PASSAGES IN THE WRITINGS OF THE LIMITISTS.
ADDITIONAL REFLECTIONS UPON THE WRITINGS OF SIR WILLIAM HAMILTON.