d, 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 quite possible to
conceive a cold eye seeing all things heedlessly, and a clear mind
knowing all things heartlessly)--in the case, I say, of all these
accidental attributes, there recurs for argument, one analogous to that
by which we showed the anterior probability of a self-existence. Things
positive must precede things negative. Sight must have been, before
blindness is possible; and before we can arrive at a just idea of no
sight. Power must be precursor to an abstraction from power, or
weakness. The minor-existence of ignorance is an impossibility, unless
you preallow the major-existen