  So it is odd that, after laying out these arguments for the simplicity of God, Norris states that the flaw in Descartes' account of voluntarism is that Descartes had attributed to the divine will what belongs to another attribute of God – the divine ideality. If the attributes are all one, it is difficult to argue for a priority amongst attributes. Nonetheless, Norris argues that Descartes was correct to claim truth must depend on God alone, but incorrectly believed God arbitrarily creates the eternal truth, for this renders truth as mutable as any other creature. What Descartes missed, according to Norris, was the distinction between God as intelligible, or exhibitive, and God as intelligent, or conceptive (Miscellanies 440, Theory I 357–358). To understand God as conceptive is to understand God as a thinker, who reflects upon his own ideas. To understand God as exhibitive is to understand God qua divine ideas. The complexity arising from including ideas in the divine mind is a further difficulty for divine simplicity. In the end, if Norris is to be read as consistent, he must claim that the divine ideality is another attribute of God. Norris might have taken Malebranche's lead, who wrote, concerning divine simplicity, “I long stopped worrying about problems that are beyond me” (qtd. in Schmaltz 2000 62). But it is noteworthy that Norris did not; concerning the topic of divine simplicity, Norris advances the work of his predecessors, in particular the work of Malebranche. In a passage reminiscent of Thomistic analogical predication, Norris suggests that God as intelligent, or as engaging in thought, must be radically different from our experiences of cogitation: