told that it is; but who will prove it? I regard it as eternal, because it cannot have been made from nothing; because the great principle, "nothing comes from nothing," is as true as that two and two make four; because, as we saw elsewhere, it is an absurd contradiction to say that the active being has spent an eternity without acting, the formative being has been eternal without forming anything, and the necessary being has been, during an eternity, a useless being.
But I see no reason why this necessary being should be infinite. Its nature seems to me to be wherever there is existence; but why, and how, an infinite existence? Newton has demonstrated the void, which had until his time been a matter of conjecture. If there is a void in nature, there may be a void outside nature. What need is there that beings should extend to infinity? What would an infinite extension be? Nor can we have infinity in number. There is no number and no extension to which I cannot add. It seems to me that in this matter the conclusion of Cudworth is preferable to that of Clarke.
God is present everywhere, says Clarke. Yes, doubtless; but everywhere where there is something, not where there is not. To be present in nothing seems to me a contradiction in terms, an absurdity. I am compelled to admit eternity, but I am not compelled to admit an actual infinity.
In fine, what does it matter to me whether space is a reality or merely an idea in my mind? What does it matter whether or no the necessary, intelligent, powerful, eternal being, the former of all be-
