But now if we go a step further, and ask what is the nature of this First Cause, we are driven by an inexorable logic to certain further conclusions. Is the First Cause finite or infinite? If we say finite we involve ourselves in a dilemma. To think of the First Cause as finite, is to think of it as limited. To think of it as limited, necessarily implies a conception of something beyond its limits: it is absolutely impossible to conceive a thing as bounded without conceiving a region surrounding its boundaries. What now must we say of this region? If the First Cause is limited, and there consequently lies something outside of it, this something must have no First Cause—must be uncaused. But if we admit that there can be something uncaused, there is no reason to assume a cause for anything. If beyond that finite region over which the First Cause extends, there lies a region, which we are compelled to regard as infinite, over which it does not extend—if we admit that there is an infinite uncaused surrounding the finite caused; we tacitly abandon the hypothesis of causation altogether. Thus it is impossible to consider the First Cause as finite. And if it cannot be finite it must be infinite.
Another inference concerning the First Cause is equally unavoidable. It must be independent. If it is dependent it cannot be the First Cause; for that must be the First Cause on which it depends. It is not enough to say that it is partially independent; since this implies some necessity which determines its partial dependence, and this necessity, be it what it may, must be a higher cause, or the true First Cause, which is a contradiction. But to think of the First Cause as totally independent, is to think of it as that which exists in the absence of all other existence; seeing that if the presence of any other existence is necessary, it must be partially dependent on that other existence, and so cannot be the First Cause. Not only however must the First Cause be a form of being which has no necessary relation to any other form of being, but it can have no necessary relation within itself. There can be nothing in it which determines change, and yet nothing which prevents change. For if it contains something which imposes such necessities or restraints, this something must be a cause higher than the First Cause, which is absurd. Thus the First Cause must be in every sense perfect, complete, total: including within itself all power, and transcending all law. Or to use the established word, it must be absolute.