1. _The_ IMMANENT _attributes_. The absolute reality (REASON) must necessarily be conceived as First, Supreme, and Sole; must be underived, and therefore eternal; must be absolved from all necessary relation to other being, and therefore independent; must be above all law of change, and therefore immutable; must have incomposite unity, and therefore indivisible; and must be the only one, for two absolutes would limit each other, and are thus inconceivable. Finally, absolute reality must be the fullness and archetype of all being in which every form and every relation, every totality and every harmony, conceivable or possible, must be ideally and eternally present. ETERNITY (1 Tim. i. 17; vi. 15, 16; Rev. i. 4, 8; Heb. i. 8). IMMUTABILITY (James i. 17; Psalm cii. 26, 27; Heb. i. 12). UNITY (Isaiah xliv. 6; Eph. iv. 6; 1 Tim. ii. 5; John xvii. 3). IDEALITY (Psalm cxxxix. 16; Rom. xi. 36; Acts xv. 18). These are the immanent attributes of God. 2. _The_ TRANSITIVE OR RELATIVE _attributes_. The Infinite Efficiency (SPIRIT) must necessarily be conceived as all-mighty, all-present, and all-knowing. The Infinite Spirit fills, penetrates, moves, and vitalizes the universe. He is in all, and through all, and transcends all. He can not be bounded in space or limited in power, therefore He is spaceless and infinite. "He is every where present, not virtually but substantially, for virtue can not subsist without substance." And as the All-mighty is present every where, present to all things, so all things exist "in Him," and are present to Him in an immediate and intuitive vision--He knows all things. OMNIPOTENCE (Psalm cxv. 3; Jer. xxxii. 27; Rom. xi. 36; 1 Cor. viii. 6). UBIQUITY (Psalm cxxxix. 7-13; Jer. xxiii. 23, 24; 1 Cor. xv. 28; Matth. x. 29). OMNISCIENCE (Psalm cxxxix. 1-6; Acts i. 24; Heb. iv. 13; Matth. vi. 8). These are the relative or transitive attributes of God.