Ultimate Cause. The objections he states to the idea of Creation are not removed by talking of a Creative Power rather than a Creator God. If Mr. Spencer's new Creative Power "stands towards our general conception of things in substantially the same relation as the Creative Power of Theology," it is open to all the metaphysical dilemmas so admirably stated in "First Principles." Mr. Spencer can not have it both ways. If his Unknowable be the Creative Power and Ultimate Cause, it simply renews all the mystification of the old theologies. If his Unknowable be unknowable, then it is idle to talk of Infinite and Eternal Energy, sole Reality, All-Being, and Creative Power. This is the slip-slop of theologians which Mr. Spencer, as much as any man living, has finally torn to shreds.
In what way does the notion of Ultimate Cause avoid the difficulties in the way of First Cause, and how is Creative Power an idea more logical than Creator? And if, as Mr. Spencer says ("First Principles," p. 35), "the three different suppositions respecting the origin of things turn out to be literally unthinkable," what does he mean by asserting that a Creative Power is the one great Reality? Mr. Spencer seems to suggest that, though all idea of First Cause, of Creator, of Absolute Existence is unthinkable, the difficulty in the way of predicating them of anything is got over by asserting that the unthinkable and the unknowable is the ultimate reality. He said ("First Principles," p. 110), "every supposition respecting the genesis of the Universe commits us to alternative impossibilities of thought;" and again, "we are not permitted to know—nay, we are not even permitted to conceive—that Reality which is behind the veil of Appearance." Quite so! On that ground we have long rested firmly, accepting Mr. Spencer's teaching. It is to violate that rule if we now go on to call it Creative Power, Ultimate Cause, and the rest. It comes then to this: Mr. Spencer says to the theologians, "I can not allow you to speak of a First Cause, or a Creator, or an All-Being, or an Absolute Existence, because you mean something intelligible and conceivable by these terms, and I tell you that they stand for ideas that are unthinkable and inconceivable. But," he adds, "I have a perfect right to talk of an Ultimate Cause and a Creative Power, and an Absolute Existence, and an All-Being, because I mean nothing by these terms—at least, nothing that can be either thought of or conceived of, and I know that I am not talking of anything intelligible or conceivable. That is the faith of an Agnostic, which except a man believe faithfully he can not be saved."
Beyond the region of the knowable and the conceivable we have no right to assume an infinite energy more than an infinite series of energies, or an infinite series of infinite things or nothings. We have no right to assume one Ultimate Cause, or any cause, more than an infinite series of Causes, or something which is not Cause at all. "We have no right to assume that anything beyond the knowable is eternal
