The following question might perhaps be asked: Since there is no possibility of obtaining a knowledge of the true essence of God, and since it has also been proved that the only thing that man can apprehend of Him is the fact that He exists, and that all positive attributes are inadmissible, as has been shown; what is the difference among those who have obtained a knowledge of God? Must not the knowledge obtained by our teacher Moses, and by Solomon, be the same as that obtained by any one of the lowest class of philosophers, since there can be no addition to this knowledge? But, on the other hand, it is generally accepted among theologians and also among philosophers, that there can be a great difference between two persons as regards the knowledge of God obtained by them. Know that this is really the case, that those who have obtained a knowledge of God differ greatly from each other; for in the same way as by each additional attribute an object is more specified, and is brought nearer to the true apprehension of the observer, so by each additional negative attribute you advance toward the knowledge of God, and you are nearer to it than he who does not negative, in reference to God, those qualities which you are convinced by proof must be negatived. There may thus be a man who after having earnestly devoted many years to the pursuit of one science, and to the true understanding of its principles, till he is fully convinced of its truths, has obtained as the sole result of this study the conviction that a certain quality must be negatived in reference to God, and the capacity of demonstrating that it is impossible to apply it to Him. Superficial thinkers will have no proof for this, will doubtfully ask, Is that thing existing in the Creator, or not? And those who are deprived of sight will positively ascribe it to God, although it has been clearly shown that He does not possess it. E.g., while I show that God is incorporeal, another doubts and is not certain whether He is corporeal or incorporeal; others even positively declare that He is corporeal, and appear before the Lord with that belief. Now see how great the difference is between these three men; the first is undoubtedly nearest to the Almighty; the second is remote, and the third still more distant from Him. If there be a fourth person who holds himself convinced by proof that emotions are impossible in God, while the first who rejects the corporeality, is not convinced of that impossibility, that fourth person is undoubtedly nearer the knowledge of God than the first, and so on, so that a person who, convinced by proof, negatives a number of things in reference to God, which according to our belief may possibly be in Him or emanate from Him, is undoubtedly a more perfect man than we are, and would surpass us still more if we positively believed these things to be properties of God. It will now be clear to you, that every time you establish by