The finite person is self-conscious, and in a measure self-comprehending; but he only partially perceives the workings of his own being. A fortiori, must the infinite Person be self-conscious, and exhaustively self-comprehending. The finite person is an intellect, sensibility, and will; but these are circumscribed by innumerable limitations. So must the infinite Person be intellect, sensibility, and will; but His intellect must be Universal Genius; His sensibility Pure Delight, and His will, as choice, Universal Benevolence, and as act, Omnipotence.
1. As intellect, the infinite Person is Universal Genius.
Then, he "must possess the primary copies or patterns of what it is possible may be, in his own subjective apprehension;" or, in other words, "The pure ideals of all possible entities, lie as pure reason conceptions in the light of the divine intelligence, and in these must be found the rules after which the creative agency must go forth." These a priori "pure ideals" are conditional of his knowledge. They are the sum and limit of all possible knowledge. He must know them as they are. He cannot intuit, or think otherwise than in accordance with them. However many there may be of these ideals, the number is fixed and definite, and must be so; and so the infinite Person must see it. In fine, in the fact of exhaustive self-comprehension is involved the fact, that the number of his qualities, attributes, faculties, forms of activity, and acts, are, and must be limited, definite, and so known to him; and yet he is infinite and absolute, and thoroughly knows himself to be so.
2. As sensibility, the infinite Person is Pure Delight.
Then he exists in a state of unalloyed and complete bliss, produced by the ceaseless consciousness of his perfect worth and worthiness, and his entire complacency therein. Yet he is pleased with the good conduct, and displeased with the evil conduct, of the moral beings he has made. And if two are good, and one better than another, he loves the one more than the other. Yet all this in no way modifies, or limits, or lessens his own absolute self-satisfaction and happiness.
3. As will, the infinite Person is, in choice, Universal Benevolence; in act, Omnipotence.
a. In choice, the whole personality,—both the spontaneous and self activity, are entirely and concordantly active in the one direction. Some of the objects towards which this state manifests itself may be very small. The fact that each receives the attention appropriate to his place in the system of beings in no way modifies the Great Heart, which spontaneously prompts to all good acts. But
b. In act, the infinite Person, though omnipotent, is, always must be, limited. His ability to act is limited and determined by the "pure ideals," in which "must be found the rules after which the creative agency must go forth." In act he is also limited by his choice. The fact that he is Universal Benevolence estops him from performing any act which is not in exact accordance therewith. He cannot construct a rational being, to whom two and two will appear five; and if he should attempt to, he would cease to be perfect Goodness. Again, the infinite Person performs an act—of Creation. The act is, must be, limited and definite; and so must the product—the Universe be. He cannot create an unlimited Universe, nor perform an infinite act. The very words unlimited Universe, and as well the notions they express, are contradictory, and annihilate each other. Further, an infinite act, even if possible, would not, could not create, or have any relation to the construction of a Universe. An infinite act must be the realization of an infinite ideal. The infinite Person has a thorough comprehension of himself; and consequently a complete idea of himself. That idea, being the idea of the infinite Person, is infinite; and it is the only possible infinite idea. He finds this idea realized in himself. But, should it be in his power to realize it again, that exertion of power would be an infinite act, and its product another infinite Person. No other infinite act, and no other result, are rationally supposable.
The Universe, then, however large it be, is, must be, limited and definite. Its magnitude may be inconceivable to us; but in the mind of its Creator every atom is numbered. No spirit may ever have skirted its boundary; but that boundary is as clear and distinct to his eye as the outline of the Alps against a clear sky is to the traveller's. The questions Where? How far? How long? How much? and the like, are pertinent only in the Universe; and their answers are always limited and definite.
The line of thought we have been pursuing is deemed by a large class of thinkers not only paradoxical, but utterly contradictory and self-destructive. We speak of a Person, a term which necessarily involves limitation and condition, as infinite and absolute. We speak of this infinity and absoluteness as spiritual qualities, which are conditional and limiting to him. We speak of him as conditioned by an inability to be finite. In fine, to those good people, the Limitists, our sense seems utter nonsense. It is required, therefore, for the completion of this portion of our task, to present a rational ground upon which these apparent contradictions shall become manifestly consistent.