  Most descriptions of the divine essence are inappropriate for the ontological argument, but the transcendentals are the right terms because they do not imply imperfection, can be predicated non-metaphorically of God, and are primordial, the “first notions falling into the  mind.”[54] All more specific concepts presuppose transcendental notions, and Anselm’s own formula was no exception to this rule. In his Commentary on the Sentences Bonaventure used the transcendental “true” as the middle term of his positive ontological argument; in the disputed question On the Mystery of the Trinity he used “good,” and in the Journey of the Mind to God he used “being.”