XI.  Now, why have I gone into all this, perhaps too minutely for most people to listen to, and in accordance with the present manner of discourse, which despises noble simplicity, and has introduced a crooked and intricate v. 1.  Affected.  The allusion is especially to the ostentatious dialectics and tedious arguments of Aëtius and his followers, Eunomius and others. style?  That the tree may be known by its fruits; Luke vi. 44. I mean, that the darkness which is at work in such teaching may be known by the obscurity of the arguments.  For my purpose in doing so was, not to get credit for myself for astonishing utterances, or excessive wisdom, through tying knots and solving difficulties (this was the great miraculous gift of Daniel), cf. Dan. v. 12. but to make clear the point at which my argument has aimed from the first.  And what was this?  That the Divine Nature cannot be apprehended by human reason, and that we cannot even represent to ourselves all its greatness.  And this not out of envy, for envy is far from the Divine Nature, which is passionless, and only good and Lord of all; Plato, Tim., 10. especially envy of that which is the most honourable v. 1.  Most Akin to Himself.  Combefis. of all His creatures.  For what does the Word prefer to the rational and speaking creatures?  Why, even their very existence is a proof of His supreme goodness.  Nor yet is this incomprehensibility for the sake of His own glory and honour, Who is full, Isa. i. 11. as if His possession of His glory and majesty depended upon the impossibility of approaching Him.  For it is utterly sophistical and foreign to the character, I will not say of God, but of any moderately good man, who has any right ideas about himself, to seek his own supremacy by throwing a hindrance in the way of another.