After this introduction, I would observe that,—as has already been shown—God’s existence is absolute, that it includes no composition, as will be proved, and that we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute; for He does not possess existence in addition to His essence; it therefore cannot be said that the one may be described as an attribute [of the other]; much less has He [in addition to His existence] a compound essence, consisting of two constituent elements to which the attribute could refer; still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes, however, are those which are necessary to direct the mind to the truths which we must believe concerning God; for, on the one hand, they do not imply any plurality, and, on the other, they convey to man the highest possible knowledge of God; e.g., it has been established by proof that some being must exist besides those things which can be perceived by the senses, or apprehended by the mind; when we say of this being, that it exists, we mean that its non-existence is impossible. We then perceive that such a being is not, for instance, like the four elements, which are inanimate, and we therefore say that it is living, expressing thereby that it is not dead. We call such a being incorporeal, because we notice that it is unlike the heavens, which are living, but material. Seeing that it is also different from the intellect, which, though incorporeal and living, owes its existence to some cause, we say it is the first, expressing thereby that its existence is not due to any cause. We further notice, that the existence, that is the essence, of this being is not limited to its own existence; many existences emanate from it, and its influence is not like that of the fire in producing heat, or that of the sun in sending forth light, but consists in constantly giving them stability and order by well-established rule, as we shall show: we say, on that account, it has power, wisdom, and will, i.e., it is not feeble or ignorant, or hasty, and does not abandon its creatures; when we say that it is not feeble, we mean that its existence is capable of producing the existence of many other things; by saying that it is not ignorant, we mean “it perceives” or “it lives,”—for everything that perceives is living—by saying “it is not hasty, and does not abandon its creatures,” we mean that all these creatures preserve a certain order and arrangement; they are not left to themselves; they are not produced aimlessly, but whatever condition they receive from that being is given with design and intention. We thus learn that there is no other being like unto God, and we say that He is One, i.e., there are not more Gods than one.