But it is also common to speak of God’s moral attributes as infinite, such as His benevolence, holiness, justice and truth. This again is inaccurate, and its result is to plunge us into hopeless confusion of thought. Such attributes admit of no quantitative measures. They are perfect, not infinite. To speak of God’s truthfulness as infinite is simply absurd. A thing is true, or not true. A moral being is truthful or not truthful. Benevolence may be perfect or imperfect; but it cannot be measured by number or by line. These conceptions can only mean what we mean by them, and nothing else, even when applied to God, or we are attempting to pass off forged notes for genuine ones. The only possible additional idea which we introduce when thus ascribing them to God, is that in Him they are perfect, free from the imperfections with which they exist in us. To affirm that when we say that God is perfectly benevolent, or perfectly truthful, we introduce into the conception, as applied to Him, a new factor, beyond the meaning of benevolence and truthfulness as used in human language, and that this new factor can make the divine benevolence different from our human conception of it, or can lead God to actions which man can by no possibility view as benevolent or true; and then to say that God is benevolent or true, is an abuse of language, or, to use Mr. Mill’s words, an offensive flattery. But it has been urged that the moral attributes of God, even if we view them not as infinite but as perfect, must be beyond the limits of human thought, and therefore may produce results different in character from the corresponding principles in man, because they are the attributes of an infinite being. I have already disposed of this objection. Benevolence, holiness, and truth cannot be other than benevolence, holiness, and truth, to whatever being we may attribute them.