der the
aspect of dominion, or of cause, or in some other relation."[H]

BEVERIDGE.--_On the Thirty-nine Articles_, p. 16, Ed. 1846: "But
seeing the properties of God do not so much denote what God is, as
what we apprehend Him to be in Himself; when the properties of God
are predicated one of another, one thing in God is not predicated
of another, but our apprehensions of the same thing are predicated
one of another."

LESLIE.--_Method with the Deists_, p. 63, Ed. 1745: "What we call
_faculties_ in the soul, we call _Persons_ in the Godhead; because
there are personal actions attributed to each of them.... And we
have no other word whereby to express it; we speak it after the
manner of men; nor could we understand if we heard any of those
unspeakable words which express the Divine Nature in its proper
essence; therefore we must make allowances, and great ones, when we
apply words of our nature to the Infinite and Eternal Being."
_Ibid._, p. 64: "By the word _Person_, when applied to God (for
want of a proper word whereby to express it), we must mean
something infinitely different from personality among men."

[H] Bishop Pearson's language is yet more explicit in
another passage of the same work, which we give in the
original Latin:--"Non dantur pro hoc statu nomina quae
Deum significant quidditative. Patet; quia nomina sunt
conceptuum. Non autem dantur in hoc statu conceptus
quidditativi de Deo."--(P. 136.)

The system of theology represented by these extracts may, as we think, be
fairly summed up as follows: We believe that God in His own nature is
absolute and unconditioned; but we can only positively conceive Him by
means of relations and conditions suggested by created things. We believe
that His own nature is simple and uniform, admitting of no distinction
between various attributes, nor between any attribute and its subject;
but we can conceive Him only by means of various attributes, distinct
from the subject and from each other.[I] We believe that in verum, aut
bonum esse, aut omnino ipsum esse. His own nature He is exempt from all
relations of time; but we can conceive Him only by means of ideas and
terms which imply temporal relations, a past, a present, and a
future.[J] Our thought, then, must not be taken as the measure and
limit of our belief: we think by means of relations and conditions
derived from created things; we believe i