THou mayest in consequence remark how all attributes assigned to God cannot differ in reality, by reason of the perfect simplicity 1 of God, although we in divers ways use of God divers words. But God, being the Absolute Ground of all formal natures, embraceth in Himself all natures. Whence, although we attribute to God sight, hearing, taste, smell, touch, sense, reason and intellect, and so forth, according unto the divers significations of each word, yet in Him sight is not other than hearing, or tasting, or smelling, or touching, or feeling, or understanding. And so all Theology is said to be stablished in a circle, because any one of His attributes is affirmed of another, and to have is with God to be, and to move is to stand, and to run is to rest, and so with the other attributes. Thus, although 1 Or, ‘‘onefoldedness.”’
in one sense we attribute unto Him movement and in another rest, yet because He is Himself the Absolute Ground, in which all otherness! is unity, and all diversity is identity, that diversity which is not identity proper, to wit, diversity as we understand it, cannot exist in God.
1 Alteritas. So translated throughout.
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