ney on unlawful things, that will be blameworthy. It is the same with
all the natural qualities of man, which constitute the capital of life; if
they be used and displayed in an unlawful way, they become blameworthy.
Therefore it is clear that creation is purely good. Consider that the
worst of qualities and most odious of attributes, which is the foundation
of all evil, is lying. No worse or more blameworthy quality than this can
be imagined to exist; it is the destroyer of all human perfections, and
the cause of innumerable vices. There is no worse characteristic than
this; it is the foundation of all evils. Notwithstanding all this, if a
doctor consoles a sick man by saying: "Thank God you are better, and there
is hope of your recovery," though these words are contrary to the truth,
yet they may become the consolation of the patient and the turning-point
of the illness. This is not blameworthy.

MAN'S KNOWLEDGE OF GOD

Know that there are two kinds of knowledge: the knowledge of the essence
of a thing, and the knowledge of its qualities. The essence of a thing is
known through its qualities, otherwise it is unknown and hidden.

As our knowledge of things, even of created and limited things, is
knowledge of their qualities and not of their essence, how is it possible
to comprehend in its essence the Divine Reality, which is unlimited? For
the substance of the essence of anything is not comprehended, but only its
qualities. For example, the substance of the sun is unknown, but is
understood by its qualities, which are heat and light. The substance of
the essence of man is unknown and not evident, but by its qualities it is
characterized and known. Thus everything is known by its qualities and not
by its essence. Although the mind encompasses all things, and the outward
beings are comprehended by it, nevertheless these beings with regard to
their essence are unknown; they are only known with regard to their
qualities.

Then how can the eternal everlasting Lord, who is held sanctified from
comprehension and conception, be known by His essence? That is to say, as
things can only be known by their qualities and not by their essence, it
is certain that the Divine Reality is unknown with regard to its essence,
and is known with regard to its attributes. Besides, how can the
phenomenal reality embrace the Pre-existent Reality? For comprehension is
the result of encompassing--embracing must be, so that comprehension