It is necessary, therefore, that one who wishes to speak or to hear of God should understand clearly that alike in the doctrine of Deity and in that of the Incarnation τά τε τῆς θεολογίας, τά τε τῆς οἰκονομίας., neither are all things unutterable nor all utterable; neither all unknowable nor all knowable Dionys., De div. nom. c. 1; Greg. Naz., Orat. 34 and 37.. But the knowable belongs to one order, and the utterable to another; just as it is one thing to speak and another thing to know. Many of the things relating to God, therefore, that are dimly understood cannot be put into fitting terms, but on things above us we cannot do else than express ourselves according to our limited capacity; as, for instance, when we speak of God we use the terms sleep, and wrath, and regardlessness, hands, too, and feet, and such like expressions.