And from hence it follows, that we are not supposed to know, or be able to describe, what God is in himself, and, as I humbly conceive, never shall: such knowledge as this is too great for any but a divine person; therefore our conceptions of him are taken from and conformed to those various ways, by which he condescends to make himself visible, or known to us, namely, by various acts conversant about certain objects, in which he is said to manifest his perfections: thus, when an effect is produced, we call that perfection that produces it his power; or as the divine acts are otherwise distinguished with respect to the objects, or the manner of his glorifying himself therein, these we call his wisdom, justice, goodness, &c. And this is what we mean, when we speak of various perfections in God; though some suppose that they express themselves more agreeably to the nature of the subject, or to the simplicity of God, in that, whenever they speak of any of the divine perfections, they speak of them in such a way, as that they are denominated from the effect thereof; as when they take occasion to mention the power of God, they call it God acting powerfully; or of his justice or faithfulness, they express those perfections by, God acting justly or faithfully[75]. But however we express ourselves, when we speak of the distinct perfections of the divine nature, this is what we principally intend thereby: and here our thoughts must stop, and make what is too great for a finite mind to conceive of the subject of our admiration, and adore what we cannot comprehend: such knowledge is too wonderful for us; it is high, we cannot attain to it. Footnote 65: _See Quest._ cv. Footnote 66: