When the phenomenal manifestations of an intellectual and moral nature in man have given us the idea of an existence of an intellectual and moral being as a reality of which we become conscious, what is to prevent us from thinking of another intellectual and moral being as a reality, with faculties and powers immeasurably superior to ours? It is true that the phenomenal manifestations of man's intellectual and moral nature give us an idea of a being of very limited faculties and very imperfect moral qualities. But what is the "insoluble difficulty" in which we become involved, when we think of a being whose faculties are boundless, and whose moral nature is perfect? Does the "insoluble difficulty" consist in the impossibility of thinking of that which transcends all our powers of measurement? All that we have done, in the case of man, is to have a consciousness of a being whose phenomenal manifestations evince the existence of an intellectual and moral nature. He happens to be a being of very limited faculties and very imperfect moral characteristics. What prevents us from thinking, in the true sense of thinking, of another being, whose powers are without limit, and whose moral nature is perfect? Is it said that we can not bring into any shape the idea of unlimited power or of perfect goodness, or bring into any shape its connection with appearance, because all our ideas of power and goodness, all our forms of thought and expression, are molded on experiences of limited power and imperfect goodness? The truth is that we do not and need not strive to bring into connection with appearance the idea of any quality which we conceive of as unlimited. What we derive from the phenomenal manifestations of human power and goodness is a consciousness of the qualities of power and goodness. It is perfectly correct thinking to reason that these qualities, whose phenomenal manifestations, in the case of man, show that in him they exist only in a limited degree, may exist in another being in unlimited perfection and without degree. Our minds are so constituted that we reason from the finite to the infinite, by observing that one class of phenomena evince the existence of the finite and another class of phenomena evince the existence of the infinite.