Concerning even it, the question has arisen, Must not it also have been caused? Is not this question a paradox? It is of finite being only that we can affirm the necessity for causation. What is finite begins to be; what begins to be, must have been caused to be. But if our moral and reasoning faculties bring us at last, face to face, with an inscrutable and infinite primal cause, is there a mental process exercised by us that demands that such a being must have had a cause? Experiment cannot suggest it, for this is neither finite, nor a phenomenon; and can neither be observed nor analyzed; research in it is infinitely impossible; and of experience there can be none. Science is without function in presence of a primal cause. It is powerless, by virtue of its knowledge or its methods, to affirm or to deny an infinite and eternal self-existence. And yet such is not only possible to thought, but has congruity with all the faculties of reason. The principle of causality involves merely that every _finite_ existence must have had a cause for its being; that what is born and dies, what arises and ceases to be, what began in time and flows on in continuous mutation, had an originator. But our consciousness of causality does not and cannot include or apply to an infinite and unsearchable cause of all. We may not with our finite plummet seek to measure the depths of the Infinite, nor with our limited grasp hope to enfold the All. To say nothing of its cause, what do we _know_ of even the universe itself? We write and talk freely of millions of miles, and in a moment reverse the process and write or speak of millionths of a grain or of an inch; we think of tens of thousandths of a second, of millions of years, and duration that is without beginning and without end. Imagination cannot picture these things, though thought can possess them. They involve the two great mysteries ever present to mind, space and time. Space includes within itself all that can be the subject of our knowledge, yet it is not a phenomenon, not an entity, not an object of sensation. It is a pure abstraction. No space is not thinkable. By no effort of mind can we think of space as non-existent at any period in infinite duration. So far as we can see, without objects with their dimensional relations, space could not be a concept. The contents of space, out of which the mind abstracts space, are the source from whence our concept, space, emerges. An infinite void is mentally nothing; an intellect like man’s, that had never realized extension in the dimensions of material bodies, could not present it in thought, any more than it can conceive correctly the qualities of a fourth dimension.