It is not possible, I think, to rise from the perusal of the arguments of Clark and Spinoza without a deep conviction of the futility of all endeavors to establish, entirely à priori, the existence of an Infinite Being, His attributes, and His relation to the universe. The fundamental principle of all such speculations, viz. that whatever we can clearly conceive, must exist, fails to accomplish its end, even when its truth is admitted. For how shall the finite comprehend the infinite? Yet must the possibility of such conception be granted, and in something more than the sense of a mere withdrawal of the limits of phænomal existence, before any solid ground can be established for the knowledge, à priori, of things infinite and eternal.