simply as they exist in God, are, in reality, distinct neither from one another nor from the divine essence, but are a Being, supreme, perfect, and indivisible; but because the dulness of our understanding is unequal to the comprehension of the divine perfections as they exist in themselves, it endeavours, by the employment of various ideas and distinctions, to gain some slight perception of them. We then term them the divine attributes, because we attribute them to God as distinct excellences, though, in fact, they are most intimately united in essence.
Although the knowledge of these attributes is so high and sublime that no greater is to be found in the world, it will, nevertheless, be to those who possess it practically, a most excellent rule for the attainment of all virtues and spiritual blessings; because it is in the knowledge of God, and the imitation of his virtues, that our perfection consists; just as all sin and misery, on the other hand, has its source in ignorance of God. “ For to know thee is perfect justice; and to know thy justice and thy power is the root of immortality.”[1]
It seemed well, therefore, to collect some acts of virtue from the divine attributes, in the same manner as those above, that, guided by this light, the devout Christian may arrive at this knowledge and perfection of life, with the hope of attaining at length to that full and perfect justice, which is the fruition of God himself in life eternal.
I.
THE ESSENCE OF GOD.
This is eternal life, that they may know Thee, the only true God, and Jesus Christ whom thou hast sent.
1. Thou, O Lord, art the purest essence, and therefore infinitely perfect in every kind of perfection; nor is there anything to be added to thee or taken from thee. Thou art incomprehensible in respect of all places, all times, all wills, and all intelligences; for thou exceedest all places, comprehendest all differences of time, transcendest all minds, and absorbest all hearts of men and of angels, so that thou only canst worthily comprehend, measure, understand, and love thyself.
2. Thou art immeasurable, because thou fillest, penetratest, and surpassest all things, created and to be created. Thou art immovable, unconfined, un circumscribed, because, by thy infinity, thou infinitely transcendest all imaginable bounds and spaces; and therefore in nature, in
- ↑ Wisd. xv. 3.
