namely:—Whatever actually exists, exists of absolute necessity; and necessarily exists in the precise form in which it does exist; it is impossible that it should not exist, or exist otherwise than as it does. Hence, to whatever possesses real existence we cannot attribute any beginning, any mutability, or any arbitrary cause. The One, True, and Absolutely Self-Existent Being, is that which all voices call by the name,—God. The Existence of God is not the mere foundation, cause, or anything else of Knowledge, so that the two could be separated from each other; but it is absolutely Knowledge itself: His Existence and Knowledge are absolutely one and the same thing; He exists in Knowledge, precisely as He exists in His own Being, as absolute self-sufficient Power; and thus when we say—‘His Existence is absolute,’ and—‘Knowledge has absolute Existence,’—the meaning is exactly the same. This principle, which is here announced merely in the form of a result, may be made thoroughly clear in the higher walks of Speculation. But further:—a World has no Existence but in Knowledge, and Knowledge itself is the World; and thus the World, by means of Knowledge, is the Divine Existence in its mediate or indirect manifestation; while Knowledge itself is the same Divine Existence in its direct or immediate manifestation. If therefore any one should say that the World might also not exist; that at one time it actually did not exist; that at another time it arose out of nothing; that it came into existence by an arbitrary act of God, which act He might have left undone had He so pleased;—it is just the same as if he should say, that God might also not exist; that at one time He actually did not exist; that at another time He came into existence out of non-existence, and determined Himself to be by an arbitrary act of will, which He might have left undone had He so pleased. This Being, then, of whom we now speak, is the Absolute Being, transcending all Time; and whatever
