Now I have in my Outlines of Divinity set forth those conceptions which are most proper to the affirmative method, and have shown in what sense God's holy nature is called single and in what sense trinal, what is the nature of the Fatherhood and Sonship which we attribute unto It; what is meant by the articles of faith concerning the Spirit; how from the immaterial and indivisible Good the interior rays of Its goodness have their being and remain immovably in that state of rest which both within their Origin and within themselves is co-eternal with the act by which they spring from It; in what manner Jesus being above all essence has stooped to an essential state in which all the truths of human nature meet; and all the other revelations of Scripture whereof my Outlines of Divinity treat. And in the book of the Divine Names I have considered the meaning as concerning God of the titles Good, Existent, Life, Wisdom, Power and of the other titles which the understanding frames, and in my Symbolic Divinity I have considered what are the metaphorical titles drawn from the world of sense and applied to the nature of God; what are the mental or material images we form of God or the functions and instruments of activity we attribute to Him; what are the places where He dwells and the robes He is adorned with; what is meant by God's anger, grief, and indignation, or the divine inebriation and wrath; what is meant by God's oath and His malediction, by His slumber and awaking, and all the other inspired imagery of allegoric symbolism. And I doubt not that you have also observed how far more copious are the last terms than the first for the doctrines of God's Nature and the exposition of His Names could not but be briefer than the Symbolic Divinity. For the more that we soar upwards the more our language becomes restricted to the compass of purely intellectual conceptions, even as in the present instance plunging into the Darkness which is above the intellect we shall find ourselves reduced not merely to brevity of speech but even to absolute dumbness both of speech and thought. Now in the former treatises the course of the argument, as it came down from the highest to the lowest categories, embraced an ever-widening number of conceptions which increased at each stage of the descent, but in the present treatise it mounts upwards from below towards the category of transcendence, and in proportion to its ascent it contracts its terminology, and when the whole ascent is passed it will be totally dumb, being at last wholly united with Him Whom words cannot describe. But why is it, you will ask, that after beginning from the highest category when one method was affirmative we begin from the lowest category where it is negative? Because, when affirming, the existence of that which transcends all affirmation, we were obliged to start from that which is most akin to It, and then to make the affirmation on which the rest depended; but when pursuing the negative method, to reach that which is beyond all negation, we must start by applying our negations to those qualities which differ most from the ultimate goal. Surely it is truer to affirm that God is life and goodness than that He is air or stone, and truer to deny that drunkenness or fury can be attributed to Him than to deny that the may apply to Him the categories of human thought.