the One Great Being, this Whole Being must be
ubiquitous to a degree strictly infinite: "HE is in every place,
beholding the evil and the good."

Such a consideration (and it is a perfectly true one) renders necessary
the next point, to wit, that God is a Spirit. No possible substance can
be every where at once: essence may, but not substance. Corporeity in
any shape must be local; local is finite; and we have just proved the
anterior probability of a One great Existence being (notwithstanding
unity of essence) infinite. Illocal and infinite are convertible terms:
spirit is illocal; and, as God is infinite--that is, illocal--it is
clear that "God is a Spirit."

We have thus (not attempting to build up faith by such slight tools, but
only using them to cut away prejudice) arrived at the high probability
of a God invested with His natural qualities or attributes;
Self-existence, Unity, the faculty of being every where at once and that
every where Infinitude; and essentially of a Spiritual nature, not
material. His moral, or accidental attributes (so to speak), were,
antecedently to their expression, equally easy of being proved
probable. First, with respect to Power: given no disturbing cause--(we
shall soon consider the question of permitted evil, and its origin; but
this, however disturbing to creatures, will be found not only none to
God, but, as it were, only a ray of His glory suffered to be broken for
prismatic beauty's sake, a flash of the direction of His energies
suffered to be diverted for the superior triumph of good in that day
when it shall be shown that "God hath made all things for himself, yea,
even the wicked for the time of visitation")--with the _datum_ then of
no disturbing cause obstructing or opposing, an infinite being must be
able to do all things within the sphere of such infinity: in other
phrase, He must be all-powerful. Just so, an impetus in vacuity suffers
no check, but ever sails along among the fleet of worlds; and the innate
Impulse of the Deity must expand and energize throughout that
infinitude, Himself. For a like reason of ubiquity, God must know all
things: it is impossible to escape from the strong likelihood that any
intelligent being must be conversant of what is going on under his very
eye. Again; in the case both of Power and Knowledge, alike with the
coming attributes of Goodness and Wisdom--(wisdom considered as morally
distinct from mere knowledge or awaredness; it being qui