ame
God that the name which denotes Him shall express the Divine
Essence as it is, in the same way as the name _man_ expresses in
its signification the essence of man as it is." _Ibid._, art. 5:
"When the name _wise_ is said of a man, it in a manner describes
and comprehends the thing signified: not so, however, when it is
said of God; but it leaves the thing signified as uncomprehended
and exceeding the signification of the name. Whence it is evident
that this name _wise_ is not said in the same manner of God and of
man. The same is the case with other names; whence no name can be
predicated univocally of God and of creatures; yet they are not
predicated merely equivocally.... We must say, then, that such
names are said of God and of creatures according to analogy, that
is, proportion."

HOOKER.--_Ecc. Pol._, I., ii. 2.--"Dangerous it were for the feeble
brain of man to wade far into the doings of the Most High; whom
although to know be life, and joy to make mention of His name, yet
our soundest knowledge is to know that we know Him not as indeed He
is, neither can know Him."

USHER.--_Body of Divinity_, p. 45, Ed. 1645: "Neither is it [the
wisdom of God] communicated to any creature, neither can be; for it
is unconceivable, as the very essence of God Himself is
unconceivable, and unspeakable as it is."

LEIGHTON.--Theol. Lect. XXI., _Works_, vol. iv., p. 327, Ed. 1830:
"Though in the schools they distinguish the Divine attributes or
excellences, and that by no means improperly, into communicable and
incommunicable; yet we ought so to guard this distinction, as
always to remember that those which are called communicable, when
applied to God, are not only to be understood in a manner
incommunicable and quite peculiar to Himself, but also, that in Him
they are in reality infinitely different [in the original, _aliud
omnino_, _immensum aliud_] from those virtues, or rather, in a
matter where the disparity of the subjects is so very great, those
shadows of virtues that go under the same name, either in men or
angels."

PEARSON.--_Minor Theol. Works_, vol. i., p. 13: "God in Himself is
an absolute being, without any relation to creatures, for He was
from eternity without any creature, and could, had He willed, be to
eternity without creature. But God cannot naturally be known by us
otherwise than by relation to creatures, as, for example, un