"Though the idea of Absolute is thus contrasted with that of Infinite, the one is equally fitted with the other to be predicated of God; but not in respect of the same attributes. There is no incorrectness of speech in the phrase Infinite Power: because the notion it expresses is that of a Being who has the power of doing all things which we know or can conceive, and more. But in speaking of knowledge, Absolute is the proper word, and not Infinite. The highest degree of knowledge that can be spoken of with a meaning, only amounts to knowing all that there is to be known: when that point is reached, knowledge has attained its utmost limit. So of goodness or justice: they cannot be more than perfect. There are not infinite degrees of right. The will is either entirely right, or wrong in different degrees."--(P. 35.) Surely, whatever Divine power can do, Divine knowledge can know as possible to be done. The one, therefore, must be as infinite as the other. And what of Divine goodness? An angel or a glorified saint is absolutely good in Mr. Mill's sense of the term. His "will is entirely right." Does Mr. Mill mean to say that there is no difference, even in degree, between the goodness of God and that of one of His creatures? But, even supposing his statement to be true, how is it relevant to the matter under discussion? Can Mr. Mill possibly be ignorant that all these attributes are relations; that the Absolute in Hamilton's sense, "the unconditionally limited," is not predicable of God at all; and that when divines and philosophers speak of the absolute nature of God, they mean a nature in which there is no distinction of attributes at all? Mr. Mill then proceeds to give a summary of Hamilton's arguments against Cousin, preparatory to refuting them. In the course of this summary he says:-- "Let me ask, _en passant_, where is the necessity for supposing that, if the Absolute, or, to speak plainly, if God, is only known to us in the character of a cause, he must therefore 'exist merely as a cause,' and be merely 'a mean towards an end?' It is surely possible to maintain that the Deity is known to us only as he who feeds the ravens, without supposing that the Divine Intelligence exists solely in order that the ravens may be fed."[AN]--(P. 42.)