_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.