difficulty of conceiving of these propositions as true. Nor is there any perceived contradiction between them. The idea of body then is contingent. We always conceive of the object of that idea as existing, with the possibility of, at the same time, conceiving of its non-existence.

Idea of Space necessary.

We now turn to a consideration of the idea of space. We can, as shown above, readily conceive of the annihilation of all bodies, of the universe itself. But when we have conceived of this, can we conceive that space, in which the universe exists, may be annihilated? We cannot. We conceive of space as a reality, as really existing. Can we conceive of it as not being? We cannot. No intelligent being can form such a conception. Of this every one is perfectly conscious. When we have conceived of the annihilation of this, and of all other bodies, of the entire universe itself, let any one attempt to conceive of the annihilation of space, in which we necessarily conceive of all these objects as existing, and he will find the formation of such a conception, an absolute impossibility. The idea of space then is necessary. We conceive of the object of that idea as existing, with the impossibility of conceiving of its non-existence.

Other characteristics of these two Ideas.

It now remains to mark other characteristics of these important ideas. The following may be presented as the most fundamental.

Idea of Body relative.

When we conceive of a body as existing, we necessarily conceive, as the condition of its existence, of the existence of something else, to wit, space in which body does and must exist. If body is, space must be, as the condition of its existence. The idea of body, therefore, is relative, that is, the existence of the object of that idea necessarily supposes, as the condition of its existence, the existence of something else.

Idea of Space absolute.

When, on the other hand, we conceive of space, wè conceive, as the condition of its existence, of no other reality. Space must be, whether anything else exists or not. The

idea of space then is unconditioned, or absolute. The reality of the object of that idea, supposes, as the condition of its existence, the existence of nothing else.

Idea of Body implies that of Limitation. We always, also, conceive of body as limited. Under this condition, we not only conceive of all particular bodies, but of the universe itself. The idea of body then always implies that of limitation. In other words body is finite.

Idea of Space implies the absence of Limitation.

Space, on the other hand, we always necessarily conceive of as without limits. Its idea implies the absence of all limitation. In other words, space is infinite.

Idea of Body, a sensible representation.

Once more, when we form a conception of some body, we can readily conceive of something else, by which the former can be represented. The human countenance, for example, can be represented on canvass. The idea of body then, is a sensible representation.

Idea of Space a pure rational conception.

When, on the other hand, we have formed the idea of space, we find, and can conceive of, no existence with which the former can be compared. It bears no resemblance whatever to any other object which we know, or of which we can form any conception. The idea of space has no more resemblance to any other thought, or mental phenomena whatever. The idea of space is a pure rational conception. The following then may be stated, as the most important characteristics of these two ideas.

1. The idea of body is contingent.

necessary.

That of space is

2. The idea of body is relative. That of ditioned and absolute.

space is uncon

Or, body is

3. The idea of body implies that of limitation. finite. The idea of space implies the absence of all limitation. In other words, space is infinite.

4. The idea of body is a sensible representation. That of space is a pure rational conception.

IDEAS OF SUCCESSION, AND TIME, OR DURATION.

These ideas are in all intelligent minds. No individual, whose Intelligence has been developed at all, will fail to understand you, when you speak of one event, as having happened; of another, as having succeeded it, and of the fact that that succession took place in some definite period of time. We will now mark the characteristic of these ideas.

Idea of Succession contingent.

You can conceive of some one event as having happened, and of another as having succeeded it. In other words, you have the idea of succession. Can you not conceive, that neither of these events occurred? Every individual can readily form such a conception. The same holds true of all events, of all succession of every kind, and in all time. The idea of succession, like that of body, is contingent.

The Idea of Time necessary.

But when we have conceived of the total cessation of succession, we find it absolutely impossible to conceive that there is no time, or duration, in which succession may take place. We can no more conceive of the annihilation of time, than we can of that of space. The idea of time, then, like that of space, is necessary.

Other Characteristics of these Ideas.

When we conceive of succession, we necessarily affirm, as the condition of its existence, the reality of something else, that is, of time, in which succession takes place. The idea of succession, like that of body, is relative.

On the other hand, when we affirm the reality of time, we suppose, as the condition of its existence, the existence of nothing else. Time is, and must be, whether anything else exists or not. The idea of time, then, is unconditioned and absolute.

Once more; whenever we can conceive of succession, we necessarily conceive of time before, and after it. The idea of succession, therefore, implies of that limitation, or succession is limited, finite.

The idea of time, however, implies the absence of all limitation. Duration never began; nor will it ever cease to be.

In other words, time is infinite. The following are the most important and fundamental characteristics of these two ideas.

1. The idea of succession is contingent. That of time is necessary.

2. The idea of succession is conditioned, or relative. That of time is unconditioned and absolute.

3. The idea of succession always implies that of limitation. Or succession is finite. The idea of time, on the other hand, implies that of the absence of all limitation. In other words, duration is infinite.

IDEAS OF THE FINITE AND OF THE INFINITE.

Body and space, succession and duration, are given to us, as we have seen, with the following characteristics: Body and succession are limitable; time and space are illimitable. In other words, the former are finite, the latter infinite. "Now the ideas of the finite and the infinite," as remarked by Cousin, "may be detached from the ideas of body and succession, time and space, provided we keep in mind the subjects from which they are abstracted."

These ideas then are in the mind. They are also distinct, the one from the other. Consequently the one cannot be derived from the other. The multiplication of the finite cannot give the infinite. Nor by dividing the infinite do we find the finite. Being correlative terms, the one necessarily supposes and suggests the other. The one cannot possibly exist in the mind without the other. Yet as above remarked, the one is perfectly distinct from the other.

Nor is one of these ideas less distinct than the other. When I speak of the infinite, every one as readily and distinctly apprehends my meaning, as when I speak of the finite. The following propositions, for example-body is limitable; space is illimitable-are equally intelligible to all minds, the one as the other.

There are other forms in which these ideas appear in the Mind, in all of which they sustain, to each other, the same relations, and possess the same characteristics. When the Mind conceives of power, wisdom or goodness, as imperfect, or limitable, or finite, it necessarily conceives of something which is and always was.

If an individual still affirms that he has, in reality, no idea of the infinite, we have only to ask him, whether he under

stands the import of the words he employs, when he makes such an affirmation? whether he is not conscious of speaking of something, which, in thought, he himself clearly distinguishes from all that is limitable, or limited? These questions, he will readily answer in the affirmative. In this answer he clearly contradicts the affirmation under consideration. For, if he really, as he affirms, has no idea of the infinite, he would not know the meaning of the terms he uses, nor could he in thought clearly distinguish the infinite, from all that is limitable, or finite.

If also we have no real or positive idea of the infinite, we can have none of time and space, for they are positive ideas, and their objects are given in the Intelligence, as positively or absolutely infinite.

Remarks of Locke.

Four remarks of Lock, pertaining to the idea of the Infinite, demand a passing notice.

His first remark is, that it is an "endlessly growing idea." On the other hand, the idea of the Infinite is always fixed. Being a simple idea, it must, when once generated in the mind, remain there, at all times, one and identical. It may become more and more vivid. In the respect under consideration, however, this idea undergoes no modification whatever. Who ever found, since the ideas of infinite space and duration were developed in his Mind, that these have undergone the least modification, as far as growth is concerned?

Again Locke maintains that the idea of the Infinite is obscure. Still it exists, and as a phenomenon of Consciousness, falls, most legitimately, under the cognizance of the philosopher. But in what sense is this idea obseure? To those faculties of the Intelligence which pertain to the finite, it must for ever remain obscure. To that faculty, however, which apprehends truths necessary and absolute, it is as plain as any other idea whatever.

According to Locke, also, the idea of the infinite is merely a negative idea. "We have," he says, "no positive idea of Infinity." This is directly contradicted by the testimony of universal Consciousness. Who is not conscious that his ideas of God, of space, and time, all of which are given in the Intelligence as infinite, are just as positive as any of our conceptions whatever. We might also, with the same pro