just as reason demonstrates that He possesses the attributes of perfection—knowledge, power, life, hearing, sight, and speech—it also demonstrates that their opposites must be denied of Him. Affirming something necessarily entails denying its opposite, and imperfections mean nothing other than what is incompatible with the attributes of perfection.

Furthermore, every perfection possessed by a created being, provided that it involves no imperfection in any respect, belongs more fittingly to the Creator, for He is the One who created that being. Every perfection possessed by a contingent and originated being belongs more fittingly to the necessarily existent and eternal One. Likewise, every imperfection from which an originated created being is free—provided that no imperfection is involved in any respect—is something from which the Creator has a greater claim to be free.

[The fifth point]

It may be said: If we present to sound reason a being that has no knowledge, power, or life, that neither speaks nor hears nor sees, or that cannot possess these attributes, and a being endowed with life, knowledge, power, speech, and will, sound reason would judge that the being endowed with these attributes, which are attributes of perfection—indeed, even one capable of possessing them—is more perfect than a being that does not possess them or cannot possess them.