becomes necessary, then, to recur to and amplify those definitions which we have already given to the terms he uses. Absoluteness and infinity are qualities of the necessary Being. Absoluteness is that quality of the necessary Being by which he is endowed with self-existence, self-dependence, and totality. Or in other words, having this quality, he is wholly independent of any other being; and also the possibility of the existence of any other independent Being is excluded; and so he is the Complete, the Final, upon whom all possible beings must depend. Infinity is that quality of the necessary Being which gives him universality in the totality. It expresses the fact, that he possesses all possible endowments in perfection. Possessing these qualities, that Being is free from any external restraint or limitation; but those restraints and limitations, which his very constituting elements themselves impose, are not removed by these qualities. For instance, the possession of Love, Mercy, Justice, Wisdom, Power, and the like, are essential to God's entirety; and the possession of them in _perfect harmony_ is essential to his perfectness in the entirety. This fact of perfect harmony, exact balance, bars him from the _undue_ exercise of any one of his attributes; or, concisely, his perfection restrains him from being imperfect. We revert, then, to the fundamental distinction, attained heretofore, between improper limitations, or those which are involved in perfection; and proper limitations, or those which are involved in deficiency and dependence; and applying it here, we see that those limitations, which we speak of as belonging to God, are not indicative of a lack, but rather are necessarily incidental to that possession of all possible perfection which constitutes him the Ultimate.