Another inference concerning the First Cause is equally unavoidable. It must be independent. If it is dependent it cannot be the First Cause; for that must be the First Cause on which it depends. It is not enough to say that it is partially independent; since this implies some necessity which determines its partial dependence, and this necessity, be it what it may, must be a higher cause, or the true First Cause, which is a contradiction. But to think of the First Cause as totally independent, is to think of it as that which exists in the absence of all other existence; seeing that if the presence of any other existence is necessary, it must be partially dependent on that other existence, and so cannot be the First Cause. Not only however must the First Cause be a form of being which has no necessary relation to any other form of being, but it can have no necessary relation within itself. There can be nothing in it which determines change, and yet nothing which prevents change. For if it contains something which imposes such necessities or restraints, this something must be a cause higher than the First Cause, which is absurd. Thus the First Cause must be in every sense perfect, complete, total: including within itself all power, and transcending all law. Or to use the established word, it must be absolute. Here then respecting the nature of the Universe, we seem committed to certain unavoidable conclusions. The objects and actions surrounding us, not less than the phenomena of our own consciousness, compel us to ask a cause; in our search for a cause, we discover no resting place until we arrive at the hypothesis of a First Cause; and we have no alternative but to regard this First Cause as Infinite and Absolute. These are inferences forced upon us by arguments from which there appears no escape. It is hardly needful however to show those who have followed thus far, how illusive are these reasonings and their results. But that it would tax the reader’s patience to no purpose, it might easily be proved that the materials of which the argument is built, equally with the conclusions based on them, are merely symbolic conceptions of the illegitimate order. Instead, however, of repeating the disproof used above, it will be desirable to pursue another method; showing the fallacy of these conclusions by disclosing their mutual contradictions. Here I cannot do better than avail myself of the demonstration which Mr Mansel, carrying out in detail the doctrine of Sir William Hamilton, has given in his “Limits of Religious Thought.” And I gladly do this, not only because his mode of presentation cannot be improved, but also because, writing as he does in defence of the current Theology, his reasonings will be the more acceptable to the majority of readers. * * * * * § 13. Having given preliminary definitions of the First Cause, of the Infinite, and of the Absolute, Mr Mansel says:—