creation, and directs the views into boundless immensity.

11. No reasoning is necessary to prove that space is every where, because no bounds, no limits can be set to it, even by the utmost stretch of the most lively and vigorous imagination, without involving a contradiction. If we direct our thoughts in pursuit of it to past time, there are no bounds: if we keep them upon the pursuit of it in present time, we are lost. If we direct them to futurity, endeavouring to find its limits, they vanish from our view, and leave us in the pursuit of that which we shall never find; therefore space is eternal, immense, and immutable.

12. Space being only a perfection, can have no abstract independent existence by itself; for if it could, then it would be a perfection of nothing, or of itself, which would make it a perfection and not a perfection, at the same time, which is impossible; and would introduce diversity into its nature, and totally destroy its simplicity, which is also impossible. If it were an independent substance, it must either be matter or mind; for at present we know no independent substance, except one or other of these. It will not be contended that space is matter, until it can be proved that it is tangible; neither can it be affirmed that it is mind, until it can be proved to have life and intelligence; and no sober judgment ever ascribed either of these to it. And being neither

matter nor mind, so far as we know, it cannot be an independent substance. Therefore it follows, that it must be a perfection, and if so, it must inhere in some substance, greater by far, than the wide-extended and boundless universe.

13. Thus it undeniably follows, that space must be a perfection of some supreme, grand, and incomprehensible Substance. For in nothing but a necessarily-existent, independent, and uncreated Substance, can a perfection so boundless ultimately inhere. And this perfection, every way infinite, must inhere in a Substance every way infinite. This Substance is the great First Cause of all things. It comprehends all things,-sustains all things itself comprehended by none,-sustained by none: itself far exceeding all conceivable bounds, and incomprehensible in all its other attributes by any, or by all created intelligences; for they all exist in space,-that immeasurable attribute of this immense and immeasurable Substance.

14. This Substance, it is plain, of which space is a necessary perfection, cannot be finite; because, in this case, the perfection would be more extensive than the substance in which it inheres, which is a contradiction; and would make a perfection without a substance, in those regions where this substance is not, which would be still absurd and impossible. That Substance, then, in which space necessarily and essentially inheres,

C

as a perfection, must be infinite, eternal, and unchangeable; and every way as immeasurable as space itself. Language is no way adequate to express the inconceivable and uncreated greatness of this Substance. Thoughts are unable to extend themselves to the bounds of its dimensions; and the rational enquirer, who would attempt to explain all that may be known of it, finds himself lost in immensity.

15. Space being an immense perfection, proves undeniably the existence of an immense Substance in which it inheres. And thus immensity measures immensity; infinity extends to infinity; and that which is boundless, corresponds with that which is boundless; and both the perfection and the substance defy the united investigation of angels and men to find out, or comprehend, the utmost extremities of their extent.

;

16. This immense Substance must exist every where, because space exists every where; and this Being, one of whose necessary perfections space is, cannot be created-cannot be material but must be necessarily existent, eternal, and independent-everliving, and indivisible. No limits can either duration or space set to this uncreated Substance; but every where, immensity and eternity unite their influence to exhibit to intelligent creatures the glory and greatness of this eternal Being.

17. This great and incomprehensible Substance

must necessarily possess the full and perfect, exercise and enjoyment of all its perfections, whatever they are, and however numerous they may be. For, if not, we might ascribe imperfection to it; and, supposing it to have perfections absent from itself, of which it is not at all times and in all places in the full and perfect exercise, we must consider its absent perfections as essential and not essential at one and at the same time, which is a downright contradiction, and entirely inconsistent with absolute perfection, and must be altogether impossible to a necessarily-existent and independent Being.

18. It therefore follows, that this immense, necessary, and self-existent Substance, must necessarily possess the full and perfect exercise of all its essential perfections, in every point of eternity and immensity, filling all things, pervading all things, comprehending all things,—itself altogether incomprehensible.

19. This infinite Substance cannot fill space, as matter does, because space is one of its essential perfections, and must inhere in its essence; and no substance can fill any one of its own perfections in the way that matter may be said to occupy space. Therefore, however far we may investigate space, this Substance, though immense, is still invisible, and must be immaterial, and must be spiritual and everliving.

20. We may confidently affirm, that this im

mense and mysterious Substance must be spiritual and immaterial; and, were it necessary, this could be easily proved. For if this Substance fill space like matter, while matter inheres in it, then this Substance and this perfection must mutually penetrate each other; both must contain, and both must be contained, at the very same time, which is absolutely impossible. Therefore this Substance must be immaterial, spiritual, and everliving.

21. As this ineffable Substance must be spiritual and immaterial, so must all its essential perfections, natural and moral. And as it is eternal, immense, and immutable, so must they.This Substance, then, must be uncreated; must be necessarily existent; must possess all uncreated perfection within itself; and must be every way adequate to its own existence, perfection, and happiness.

22. We may also add, that space never had a beginning, and never can have an end; and, therefore, this immense and immaterial Substance must be without beginning and without end; from everlasting to everlasting; through all past eternity, through all future eternity, unceasing.

23. Nothing contingent can be essential to this glorious Substance. Whatever it is with respect to existence, it is so necessarily: it has no author of its being, perfections, enjoyment, and happiness; therefore it is in itself absolutely and necessarily existent, and all its perfections are