progresses until he reaches the starting-point of the most advanced. The one who began at this advanced point will have progressed meanwhile to another point equally distant, and will preserve his relative superiority. But even at this point, God might have created him at first, with another series of intervening grades at all the intermediate points which he has passed over in his progressive movement. We may carry on this process as long as we please, without ever coming to a limit at which we are obliged to stop. For the creation being of necessity limited, and the creative power of God unlimited, it is impossible to equalize the two terms, or to conceive of a creation which is equal to God as creator. Nevertheless, {148} all possible grades of rationality are like and equal to each other as respects the essential propriety of rationality, and never rise to a grade which is essentially higher than that of rational nature. The only difference possible is a difference in the mode in which the active force of the intellect is exercised, and in the number of objects to which it is applicable, or some other specific quality of the same kind. Whatever may be the increase which rational nature can be supposed to receive, it is only the evolution of the essential principle which constitutes it rational, and is therefore common to all species and individuals of the rational order. Although, therefore, God cannot create a spirit so perfect that it cannot be conceived to be more perfect in certain particulars, yet it is nevertheless true that God cannot create anything which is generically more perfect than spirit or intelligent substance. From this it follows as a necessary consequence, that God cannot create a nature which by its essential principles demands its last complement of being in a divine person, or naturally exists in a hypostatic union with the divine nature. For rational nature, which is the highest created genus, and the nearest possible to the nature of God,--"Ipsius enim et genus sumus," [Footnote 32]--developed to all eternity, would never rise above itself, or elicit an act which would cause it to terminate upon a divine person, and bring it into a hypostatic union with God. [Footnote 32: "For we are also his offspring." Acts xvii. 28.]