part is disclosed to us in such a way that God is one, and not two or three, that is, to the idea of God there is added an improper concept of number which, by the first definition, is not applicable to him.
Then it is disclosed to us that in the partly comprehensible God we none the less know the distinction between his essence and his properties. The definition of the essence of God consisted in saying that he was a spirit, that is, an immaterial, simple, uncomplicated being, which, therefore, excludes all subdivision. But immediately after that it is disclosed that we know the properties of this simple essence and are able to subdivide it. About the number of these properties it says that it is infinite, but from this infinite number of properties of the simple essence, the spirit, fourteen properties are disclosed to us. After that we are suddenly told that this simple. essence, the spirit, differs from all other beings and, besides, has mind and will (nothing is said about what is to be understood by the words “mind” and “will” of a simple essence, the spirit), and on the basis of the fact that the simple essence is composed of mind and will, fourteen properties are divided into three classes: (a) essential properties in general. The essential properties of the divine essence in general (I change nothing and add nothing) are again subdivided (aa) into essential properties of the divine essence in general which distinguish it in general (sic!) from other beings, and (bb) into essential properties of the divine essence in general which distinguish it in particular from other beings, and thus we receive (aaa) unlimitedness, to which for some reason all-perfection is unexpectedly attached by a sign of equality, (bbb) self-existence, (ccc) independence, (ddd) immeasurableness and omnipresence (again unexpectedly patched on to it), (eee) eternity, (fff) unchangeableness, (ggg) almightiness. The properties of the divine mind are (a) omniscience, (b) the highest wisdom; and the properties
