the senses must be either a body or an accident. But the adorable God is not a body; for every body is compound, and every body occupies space, and every body has limits, all which is opposed to the Self-existent. Nor is He an accident; for an accident cannot exist alone, but requires a substance wherein to exist.
All that is comprehended by the mind, the mind must either stretch to the ends of its length and breadth, (which are parts of its limits distinguishing it from what it is not,) in order that it may in reality comprehend it; but hereby the thing is at once limited, and extension and dimension are foreign to the nature of the Self-existent:—or the mind does not stretch to its end, or to the boundaries which limit it; but this is not comprehension. Hence the Divine Nature is incomprehensible, it being impossible for the mind to comprehend aught of the knowledge of the Self-existent, except that He does exist.
It is said of a certain great philosopher, that he always used this prayer: "Thou cause of the motion of my soul, grant me to know that subtle essence which moves me, what it is, and what it is like. But not even that subtle essence wherewith I am endowed, and whereby I am capable of knowing, can comprehend what Thou art, and how Thou art. This only it can know, that Thou dost exist."
Now, when we say [of God] that He is invisible, incomprehensible, impassible, and immutable, we do not describe what He is, but what He is not.
CHAPTER V.
Of the Trinity.
Everything that exists must be either a material body whose existence is the subject of accidents and changes, and is acted upon by whatever is opposed to it; or not a body, and consequently not the subject of any of these things. Now, we have already proved, that God, (glory be to His incomprehensibility,) is not a body, and therefore is not subject to anything pertaining to materiality, from which He is infinitely removed.
Whatever is immaterial, and not subject to anything appertaining to matter, the traditions of the ancients call Mind.
