Having hitherto expressed a decided protest against any attempt to find out God through the forms of Space and Time, a repetition will not be needed here. God is only to be sought for, found, and studied, by such methods as are suitable to the supreme spiritual Person. Hence all the attempts of the Limitists to reason from spatial and temporal difficulties over to those questions which belong to God, are simply absurd. The questions respecting Space and Time are to be discussed by themselves. And the questions respecting God are to be discussed by themselves. He who tries to reason from the one to the other is not less absurd than he who should try to reason from a farm to the multiplication table. In Sir William Hamilton's behalf it should be stated, that there is just a modicum of truth underlying his theory,--just enough to give it a degree of plausibility. The Sense, as faculty for the perception of physical objects, or their images, and the Understanding as discursive faculty for passing over and forming judgments upon the materials gathered by the Sense, lie under the shadow of a law very like the one he stated. The Sense was made _incapable_ of perceiving an ultimate atom or of comprehending the universe. From the fact that the Sense never has perceived these objects, the Understanding concludes that it never will. Only by the insight and oversight of that higher faculty, the Pure Reason, do we come to know that it never _can_. It was because those lower faculties are thus walled in by the conditions of Space and Time, and are unable to perceive or conceive anything out of those conditions, and because, in considering them, he failed to see the other mental powers, that Sir William Hamilton constructed his Philosophy of the Unconditioned. 2. Neither of them can be conceived as possible. Literally, this is true. The word "conceive" applies strictly to the work of the Understanding; and that faculty can never have any notion of the Infinite or Absolute. But, assuming that "conceive" is a general term for cognize, the conclusion developed just above is inevitable. If all being is in one or the other, and neither can be known, nothing can be known. 3. They cannot be known, because of mental imbecility. If man can know nothing because of mental imbecility, why suppose that he has a mental faculty at all? Why not enounce, as the fundamental principle of one's theory, the assertion, All men are idiots? This would be logically consistent. The truth is, the logician was in a dilemma. He must confess that men know something. By a false psychology he had ruled the Reason out of the mind, and so had left himself no faculty by which to form any notion of absoluteness and infinity; and yet they would thrust themselves before him, and demand an explanation. Hence, he constructed a subterfuge. He would have been more consistent if he had said, There is no absolute and infinite. The conditioned is the whole of existence; and this the mind knows.