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.
3. _The_ MORAL _attributes_. Perfect Personality (LOVE) must by the very conception be wise and holy, righteous and blessed, for these are the attributes of personality, and may all be ultimately grounded in love. The reason of all existence and all personality is found, not in infinite causality, but in the free love of the perfect personality. This is the final cause of all existence. And if perfect Love be the final cause of all existence, it must know the end, and ordain the law and means. The highest end of the world is the perfect fellowship of man with God; the physical must therefore be subordinated to the moral order of the universe. The Perfect Personality must freely will to impart his fellowship to those who are obedient to his moral law; and it must be removed from fellowship with and deny itself to evil, which is antagonistic to the ends of Love. Or, in other words, it must establish a fixed and changeless relation between righteousness and blessedness in the creature. It must approve the good and condemn the evil. And in making the righteous "partakers of his joy," He must be "well pleased." The absolute blessedness of God is found in the fullness and harmony of the Divine life. He has in Himself the eternal and absolutely worthy object of his love. But there is a Divine satisfaction, "a good pleasure of God," which is found in the communication of Himself to the creature. "He rejoiceth in the habitable parts of the earth, and his delights are with the sons of men." "He taketh pleasure in them that fear Him, in those that hope in his mercy."