good that is not limited by any imperfection.

XXIII. That God is not corporeal, and does not perceive by means of
senses as we do, or will the evil of sin.

For there are indeed many things in the world that are to a certain
extent imperfect or limited, though possessing also some perfection;
and it is accordingly impossible that any such can be in God. Thus,
looking to corporeal nature,[Footnote: In the French, "since
extension constitutes the nature of body."] since divisibility is
included in local extension, and this indicates imperfection, it is
certain that God is not body. And although in men it is to some
degree a perfection to be capable of perceiving by means of the
senses, nevertheless since in every sense there is passivity
[Footnote: In the French, "because our perceptions arise from
impressions made upon us from another source," i.e., than
ourselves.] which indicates dependency, we must conclude that God is
in no manner possessed of senses, and that he only understands and
wills, not, however, like us, by acts in any way distinct, but
always by an act that is one, identical, and the simplest possible,
understands, wills, and operates all, that is, all things that in
reality exist; for he does not will the evil of sin, seeing this is
but the negation of being.

XXIV. That in passing from the knowledge of God to the knowledge of
the creatures, it is necessary to remember that our understanding is
finite, and the power of God infinite.

But as we know that God alone is the true cause of all that is or
can be, we will doubtless follow the best way of philosophizing, if,