There cannot be perfect intelligence without understanding; but following Coleridge, “understanding is the faculty of judging according to sense.” The faculty of whom? Of some person, judging according to that person’s senses. But has “God” senses? Is there anything beyond “God” for God to sensate? There cannot be perfect intelligence without reason. By reason we mean that phase of the mind which avails itself of past and present experience to predicate more or less accurately of possible experience in the future. To God there can be neither past nor future, therefore to him reason is impossible. There cannot be perfect intelligence without will; but has God will? If God wills, the will of the all-powerful must be irresistible; the will of the infinite must exclude all other wills. God can never perceive. Perception and sensation are identical. Every sensation is pleasurable or painful. But God, if immutable, can neither be pleased nor pained. Every fresh sensation involves a change in mental and perhaps in physical condition. God, if immutable, cannot change. Sensation is the source of all ideas, but it is only objects external to the mind which can be sensated. If God be infinite there can be no objects external to him, and therefore sensation must be to him impossible. Yet without perception where is intelligence? God cannot have memory nor reason—memory is of the past, reason for the future, but to God immutable there can be no past, no future. The words past, present, and future imply change: they assert progression of duration. If God be immutable, to him change is impossible. Can you have intelligence destitute of perception, memory, and reason? God cannot have the faculty of judgment—judgment implies in the act of judging a conjoining or disjoining of two or more thoughts, but this involves change of mental condition. To God the immutable, change is impossible. Can you have intelligence, yet no perception, no memory, no reason, no judgment? God cannot think. The law of the thinkable is, that the thing thought must be separated from the thing which is not thought. To think otherwise would be to think of nothing—to have an impression with no distinguishing mark, would be to have no impression. Yet this separation implies change, and to God, immutable, change is impossible. In memory, the thing remembered is distinguished from the thing temporarily or permanently forgotten. Can God forget? Can you have intelligence without thought? If the Theist replies to this, that he does not mean by infinite intelligence as an attribute of Deity, an infinity of the intelligence found in a finite degree in humankind, then he is bound to explain, clearly and distinctly, what other “intelligence” he means; and until this be done the foregoing statements require answer.