seeks to sustain his "Philosophy of the Conditioned." See
"North American Review," 1864, pp. 432-437.]

[Footnote 221: De Morgan, "Diff. and Integ. Calc." p. 9.]

[Footnote 222: Id., ib., p. 25.]

The above must be regarded as a complete refutation of the position
taken by _Hume_, to wit, that the idea of nature eternally existing in a
state of order, without a cause other than the eternally inherent laws
of nature, is no more self-contradictory than the idea of an
eternally-existing and infinite mind, who originated this order--a God
existing without a cause. The eternal and infinite Mind is indivisible
and illimitable; nature, in its totality, as well as in its individual
parts, has interior divisibility, and exterior limitability. The
infinity of God is not a _quantitative_, but a _qualitative_ infinity.
The miscalled eternity and infinity of nature is an _indefinite_
extension and protension in time and space, and, as _quantitative_, must
necessarily be limited and measurable, therefore _finite_.

The universe of sense-perception and sensuous imagination is a
phenomenal universe, a genesis, a perpetual becoming, an entrance into
existence, and an exit thence; the Theist is, therefore, perfectly
justified in regarding it as disqualified for _self-existence_, and in
passing behind it for the Supreme Entity that needs no cause. Phenomena
demand causation, entities dispense with it. No one asks for a cause of
the _space_ which contains the universe, or of the Eternity on the bosom
of which it floats. Everywhere the line is necessarily drawn upon the
same principle; that entities _may_ have self-existence, phenomena
_must_ have a cause.[223]

[Footnote 223: "Science, Nescience, and Faith," in Martineau's "Essays,"
p. 206.]

IV. _Psychological analysis clearly attests that in the phenomena of
consciousness there are found elements or principles which, in their
regular and normal development, transcend the limits of consciousness,
and attain to the knowledge of Absolute Being, Absolute Reason, Absolute
Good_, i.e., GOD.

The analysis of thought clearly reveals that the mind of man is in
possession of ideas, notions, beliefs, principles (as _e.g._, the idea
of space, duration, cause, substance, unity, infinity), which are not
derived from sensation and experience, and which can not be drawn out of
sensation and experience by any process of generalization. These ideas
have this incontestable peculiarity, as distingui