If by "the infinite in thought" is here meant the infinite compassed or contained in thought, we readily grant that the finite can not contain the infinite; it is a simple truism which no one has ever been so foolish as to deny. Even Cousin is not so unwise as to assert the absolutely comprehensibility of God. "In order absolutely to comprehend the Infinite, it is necessary to have an infinite power of comprehension, and this is not granted to us."[319] A finite mind can not have "an infinite thought." But it by no means follows that, because we can not have infinite thought, we can have no clear and definite thought of or concerning the Infinite. We have a precise and definite idea of infinitude; we can define the idea; we can set it apart without danger of being confounded with another, and we can reason concerning it. There is nothing we more certainly and intuitively know than that space is infinite, and yet we can not comprehend or grasp within the compass of our thought the infinite space. We can not form an _image_ of infinite space, can not traverse it in perception, or represent it by any combination of numbers; but we can have the _thought_ of it as an idea of Reason, and can argue concerning it with precision and accuracy.[320] Hamilton has an idea of the Infinite; he defines it; he reasons concerning it; he says "we must believe in the infinity of God." But how can he define the Infinite unless he possesses some knowledge, however limited, of the infinite Being? How can he believe in the infinity of God if he has no definite idea of infinitude? He can not reason about, can not affirm or deny any thing concerning, that of which he knows absolutely nothing. [Footnote 319: "Lectures on History of Philosophy," vol. i. p. 104.] [Footnote 320: "To form an _image_ of any infinitude--be it of time or space [or power]; to go mentally through it by successive steps of representation--is indeed impossible; not less so than to traverse it in our finite perception and experience. But to have the _thought_ of it as an idea of the reason, not of the phantasy, and assign that thought a constituent place in valid beliefs and consistent reasonings, appears to us as not only possible, but inevitable."--Martineau's "Essays," p. 205.] The grand logical barrier which Hamilton perpetually interposes to all possible cognition of God _as infinite_ is, that to think is to condition--to limit; and as the Infinite is the unconditioned, the unlimited, therefore "the Infinite can not be _thought_." We grant at once that all human thought is limited and finite, but, at the same time, we emphatically deny that the limitation of our thought imposes any conditions or limits upon the object of thought. No such affirmation can be consistently made, except on the Hegelian hypothesis that "Thought and Being are identical;" and this is a maxim which Hamilton himself repudiates. Our thought does not create, neither does it impose conditions upon, any thing.