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false method after the infinite, or the infinitesimal. The imagination must have finite, phenomenal quantities to deal with. These, -therefore, are always capable both of multiplication and division. The fancy may carry on the process till it gets weary; confounded with the results, it may mistake its own embarrassments for those of the entire mind. It does this only by overlooking and denying the true nature of the infinite, and the source whence alone it can be rationally looked for. It should not distress the mind, because the end of a circle can not be found by chasing round and round it. No more should it, because that which has not dimensions cannot be reached by cutting down, and at the same time saving, that which has. This is striving in the same instant and act to hold on to the finite, and to take it away, to keep it and to get beyond it to the infinitisimal. It is no more a startling and discouraging fact, that the imagination can make nothing out of nothing, nor give limits to that which is without limits, than it is that the body can not be suspended by a spider's thread. Remove the support beyond a certain amount in either case, and there must be a downfall.

A third direction in which this notion is applicable, is to the attributes of God. God is infinite in power, in wisdom, in goodness; that is there are no limits to these attributes within their own nature. All that power can do, the power of God is able to do. The infinite in space presents itself under other forms from the infinite in time, and both of these in a way yet different from the infinite in power. The nature of power is not altered by the affirmation of its infinite extent. This merely removes its limits. It can no more do now than before what is not pertinent to its nature, what must be the product of wisdom or of grace. The notion, in its application to God, comes to assume those personal relations, that independent perfection of existence,