1. The attributes have an objective existence. They are not mere names for human conceptions of God ? conceptions, which have their only ground in the imperfection of the finite mind. They are qualities objectively distinguishable from the divine essence and from each other.
The nominalistic notion that God is a being of absolute simplicity, and that in his nature there is no internal distinction of qualities or powers, tends directly to pantheism; denies all reality of the divine perfections; or, if these in any sense still exist, precludes all knowledge of them on the part of finite beings. To say that knowledge and power, eternity and holiness, are
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