We may look at this subject in whatever way we choose we shall find that in no way whatever can we form any idea of a First Cause, an infinite and absolute Creator. Let us see. "The First Cause cannot be absolute, that is, it cannot exist out of all relation to the universe. Whereas a cause not only sustains some relation to its effect, but exists as a cause only by virtue of such relations. Suppress the effect and the cause has ceased to be a cause. Absolute cause, therefore, is like the phrase, circular triangle. The two words stand for conceptions which cannot be made to unite. We attempt, says Mr. Mansel, to escape from this apparent contradiction by introducing the succession of time. The absolute exists first by itself and afterward becomes a cause. But here we are checked by the third conception of the infinite. How can the infinite become that which it has not from the first." ("Fisk's Cosmic Philos.") Look at it whatever way we may the finite mind cannot grasp the conception of the infinite. Nay, cannot know of the existence of the infinite. Hence all efforts to explain the First Cause, the absolute, and the infinite, are more artificial and unreal than painted ships upon a painted sea. We may view the subject in still another light. If God reasons, his knowledge is limited and he is finite. Man reasons because his knowledge is circumscribed. If he knew everything he would have no doubts, and hence would not need to investigate, experiment, recollect, and compare. He would not be compelled to lay down certain definite data, and follow their implications through rules of logic, and through scientific experiment in order to reach conclusions. The end would be as clearly before his mind as the beginning; in fact there would be to such a mind no beginning and no end. But we cannot imagine an infinite being who needs to recollect past events. But if we deny that in the mind of God there is the faculty of memory, we thereby deny that he reasons. The same may be said of doubt, for if the mind of God is never troubled with doubts, it is simply because he does not reason. Much of the mind's activity is employed in doubts. Doubt and inquiry are necessary elements of thought. Does God doubt? Does he investigate, compare, and test matters by experiment? If he does then he is not infinite, and if he does not, then he does not reason. Has he imagination? If he exercises this important function of the mind then he deals in unrealities, idealizes, has dreams, cherishes visions, builds air castles. If he does not thus exercise imagination he cannot be said to reason.