Theses theologicae de sacrosancta trinitate contra antitrinitarios

IX.
Furthermore, the unity of genus and species are only logical accidents of our mind, nor are they the οὐσίας essences of things, as Aristotle testifies: but no accident falls upon God.

X.
Nor is God one κατὰ τὸ συνεχές by way of continuity, by which a whole is one through continuity: which can be cut into many things by reason of integral parts.

XI.
For God is an ἀδιαίρετον indivisible principle, an ὅλως ὅλον entirely whole, which cannot be cut into parts.

XII.
And although Scripture often attributes a body and bodily members to God: these must be taken figuratively by way of ἀνθρωποπάθειαν anthropopathy (attributing human form/feelings to God).

XIII.
For since we cannot comprehend God in His essence, He accommodates Himself to our capacity, stammers with us, and speaks of the highest mysteries in the vocabulary of this age: yet in the meantime, Scripture attributes all these things to God in such a way that it explains itself elsewhere, that they are not to be taken properly; such as calling God a Spirit, John 4 and 2 Cor. 3. But a spirit does not have flesh and bones, Luke 24.

XIV.
Foolishly, therefore, the Anthropomorphites attached to God a human body, members, eyes, ears, hands, etc.

XV.
But God is not one τῷ πάθει by way of passion, because no πάθος passion, accident, or change falls upon God: I am God, He says, and I do not change. Mal. 3.

XVI.
Therefore, the one God is the οὐσία essence, which the τετραγράμματον tetragrammaton יהוה Jehovah expresses.

XVII.
This is not only deduced from the essence (he was), but also designates the most simple, unique, and eternal essence of God: which for that reason belongs to God alone, because He alone exists by Himself, and does not need another in order to be, whereas other things created by God are said not so much to be, as to be sustained by the word of His power, without which they cannot consist when He withdraws His spirit.

XVIII.
And indeed, since God is an ὑποθέσιον hypostatic Being, the best, the greatest, omnipotent, immense, most simple, nothing can be enumerated to Him: and therefore God is one in number, besides whom there is no other, just as Scripture testifies in many places: Deut. 6, Isa. 44, Mark 12, 1 Cor. 8.