III–IV. First-genus attributes by removal of creaturely imperfections; the six
III. Attributes of the first genus are those which designate the absolute perfection of the divine essence, by which it stands above all, by the removal of those imperfections which commonly inhere in creatures. For this reason, if we speak accurately, they can in no way be attributed to creatures.
IV. But they are six, namely: 1. absolute necessity of existing; 2. infinity; 3. simplicity; 4. immutability; 5. immensity; 6. eternity. To these the rest which others have been accustomed to add can without difficulty be reduced. But to these the properties of creatures are opposed, which, because they signify imperfection by which those fall short of God's highest perfection, ought to be removed from God — as are 1. contingency; 2. finitude; 3. multiplex composition; 4. mutability; 5. local presence defined to a certain and determined space; 6. finite duration.
But these which we have called attributes of the first genus are all negative, because they are conceived and explained by us through negations: yet to them in God there answers a positive perfection which is the foundation of that negation.
Latin
III. Primi generis attributa sunt, quae absolutam essentiae divinae perfectionem, per quam omnibus illa supereminet, remotione earum imperfectionum, quae communiter insunt creaturis, designant. Hacpropter, si modo accurate loquamur, creaturis nullo modo attribui possunt. IV. Sunt autem sex, nimirum 1. absoluta exsistendi necessitas, 2. infinitas, 3. simplicitas, 4. immutabilitas, 5. immensitas, 6. aeternitas. Ad haec caetera, quae ab aliis addi consueverunt, nullo negotio revocari queunt. His vero creaturarum proprietates opponuntur, quae quia significant imperfectionem, per quam illae a summa Dei perfectione deficiunt, a Deo removeri debent, ut sunt 1. contingentia, 2. finitudo, 3. multiplex compositio, 4. mutabilitas, 5. praesentia localis definita ad certum determinatumque spatium, 6. duratio finita. Haec autem, quae primi generis attributa diximus, omnia sunt negativa, quia per negationes a nobis concipiuntur & explicantur: iis tamen in Deo respondet positiva perfectio, quae istius negationis est fundamentum.