[Footnote 93: "Absolute time is eternity" (Cousin, "History of Philosophy," vol. i. p. 77). "L'éternité ou l'unité de temps" ("Histoire de la Philosophie du xviii^{me} Siècle," p. 121). "Eternity is the synonym of pure time" (_North American Review_, April, 1864, p. 115).] [Footnote 94: "Mind is nothing but the series of our feelings as they actually occur, with the addition of infinite possibilities of feeling" ("Examination of Hamilton's Philosophy," vol. i. p. 253).] [Footnote 95: "Intuitions," p. 206.] [Footnote 96: "Intuitions," p. 206.] [Footnote 97: "Intuitions," p. 252.] [Footnote 98: Hamilton's "Lectures," vol. ii. p. 527.] [Footnote 99: McCosh, "Intuitions," p. 205; Saisset, "Mod. Pantheism," vol. i. p. 193.] [Footnote 100: Hamilton's "Logic," p. 55.] [Footnote 101: "Intuitions," p. 211. See also Porter's "Human Intellect," p. 567.] [Footnote 102: "Intuitions," p. 211.] [Footnote 103: Strange as it may sound, Dr. McCosh says, at p. 202, that "we have an immediate knowledge of space in the concrete by the senses," and here he asserts that "space is not a substance," and therefore can not be perceived.] [Footnote 104: "Opuscula," p. 752.] [Footnote 105: "Discussions," p. 36.] [Footnote 106: "Philosophy of the Infinite," pp. 319, 331.] [Footnote 107: "Modern Pantheism," vol. i. p. 192.] [Footnote 108: "Philosophy of the Infinite," p. 300.] [Footnote 109: "Philosophy of the Infinite," p. 331.] [Footnote 110: Müller, "Christian Doctrine of Sin," vol. i. p. 243.] [Footnote 111: "Familiar Lectures," p. 455.] [Footnote 112: Martineau's "Essays," 1st Series, p. 158.] [Footnote 113: Martineau's "Essays," 1st Series, p. 161.] [Footnote 114: "Institutes of Theology," vol. i. pp. 76, 79.] [Footnote 115: "Natural Theology," p. 23. The practice so common among writers of Natural Theology of fixing upon one line of proof of the being of God as the only valid method, and then disparaging and endeavoring to show the invalidity of all others, is highly reprehensible. The strongest arguments employed by the Atheists have been culled from the writings of these eccentric theologians. In the celebrated public discussion between Mr. Holyoake, the leader of the Secularists in England, and Mr. Brindley, "On the existence of God," the most telling arguments of Mr. Holyoake were drawn from the standard works on Natural Theology. How much more rational and commendable is the course of the philosopher: "There are different proofs of the existence of God. The consoling result of my studies is that these different proofs are more or less strict in form, but they have all a depth of truth which needs only to be disengaged and put in a clear light in order to give incontestable authority. Every thing leads to God. There is no bad way of arriving at Him, but we go to Him by different paths."--Cousin, "History of Philosophy," vol. ii. p. 418.