Chapter 7: On the attributes of God; essential properties not accidents
CHAPTER SEVEN. On the attributes of God.
Thus far have been the divine names: there follow the attributes, which are after the manner of properties naturally connected to the nature of God as it was somehow sketched for our capacity, by which every perfection of God's essence is more fully declared to us.
That attributes first found use in divine matters, Daniel Heinsius, a man of wide learning, teaches learnedly (Aristarchus sacer, chapter 2, p. 42). They are commonly called essential or natural properties and perfections of God, which indeed are not qualities that happen upon God's essence, but God's very essence itself. For which reason they are not distinguished a priori or in the thing itself from the essence or among themselves, but formally and by our mode of conceiving, nor do they admit more and less.
Latin
CAPUT SEPTIMUM, De attributis DEI. Adeo huc usque sunt nomina divina: Sequuntur attributa, quae sunt instar proprietatum, naturam Dei, ut ea pro captu nostro aliquo modo adumbrata fuit, quasi consequentium, quibus omnis perfectio essentiae Dei nobis plenius declaratur. Attributa in divinis primum invenisse usum, erudite docet diffusae eruditionis vir, DAN. HEINSIUS, Aristarchi sacri cap. 2., pag. 42. Vulgo dicuntur proprietates essentiales, naturalesve & perfectiones Dei, quae sane non sunt qualitates, quae essentiae Dei accident, sed ipsissima Dei essentia. Qua de causa neque distinguuntur a priori aut reipsa ab essentia aut inter se, sed formaliter, nostroque concipiendi modo, neque recipiunt magis & minus.