All correct reasoning on this subject of man's descent as an animal begins, I presume, with the postulate of an Infinite Creator, having under his power all the elements and forms of matter, organized and unorganized, animate and inanimate. There is no fundamental difference of opinion on this point, as I understand, between some of the evolutionists and their opponents.[52] Omnipotence, boundless choice of means and ends, illimitable wisdom, a benevolence that can not fail and can not err, are the conceded attributes of the being who is supposed to preside over the universe; and, however difficult it may be for us to express a conception of infinite power and infinite wisdom, as it is to describe infinite space and duration, we know what we mean to assume when we speak or think of faculties that are without limit, and of moral qualities that are subject to no imperfection. It is true that we have no means of forming an idea of superhuman and infinite power but by a comparison of our own limited faculties with those which we assume to belong to an eternal and infinite God. But the nature of our own limited powers teaches us that there may be powers that are as far above ours as the heavens are above the earth, as the endless realms of space stretch beyond and forever beyond any measurable distance, as eternity stretches beyond and forever beyond all measurable time. At all events, the postulate of an infinite God is the one common starting-point for the scientists of the evolution school and those who accept their doctrine, and for those who dissent from it. If I did not assume this, I could not go one step further, for without it there could not be a basis for any reasoning on the subject that would lead anywhere but to the conclusion that all that exists came by blind chance. This conclusion is rejected alike by the scientists, whose views I am now examining, and by those who differ from them.