Are we, then, rationally warranted to assign to God those attributes which are called absolute or incommunicable? This is the question we have now to answer. What has been proved makes it comparatively easy to establish what is still unproved. We have ascertained that there is a God, the First Cause of the universe, the powerful, wise, good, and righteous Author of all things. We are conscious, also, that we have ideas of infinity, eternity, necessary existence, perfection, &c. We may be doubtful as to whence we got these ideas--we may feel that there is very much which is vague and perplexing in them; but we cannot question or deny that we have them. Having them, no matter how or whence we have got them, and knowing that God is, as also in a measure what He is, the remaining question for us is, Must these ideas apply to God or not? Must the First Cause be thought of as eternal or not--as infinite or finite, as perfect or imperfect? Reason, after it has reached a certain stage of culture, has never found this a difficult question. Indeed, often even before freeing itself from polytheism, it has been internally constrained to ascribe to some of the objects of adoration those very attributes of eternity, infinity, and perfection which polytheism implicitly denies. Once it has come to believe that the universe has its origin in a rational and righteous creative Will, it can hardly refuse to admit that that Will must be infinite and eternal. Where it has rejected polytheism without accepting theism, it has been forced to acknowledge the world itself to be infinite and eternal. When it has risen beyond the world, when it has reached an intelligent cause of the world, it cannot, of course, refuse to that cause the perfections which it would have granted to the effect--to the Creator what it would have attributed to the creation. The first and ultimate Being, and not any derived and dependent Being, must obviously be the infinite, eternal, and perfect Being.