 Consistent with the above, Godfrey defends the presence of a plurality of attributes in God even though, because of the divine simplicity, these are only conceptually distinct from the divine essence and from one another. In Quodlibet VII, q. 1 he distinguishes two ways in which the term “attribute” may be taken. It may be used to signify a divine perfection in the sense that some perfection in a creature which does not imply any imperfection in and of itself, in other words a pure perfection, is assigned to God to an eminent degree.  Or it may be taken as signifying a pure perfection which is realized in God as a “quasi-quality” which perfects the divine substance in a “quasi-accidental” fashion. Godfrey comments that it is in this second sense that attributes are usually applied to God, even though this is not intended to imply any real distinction or composition of substance and attribute in him. When taken in this second sense, Godfrey holds that there are many such quasi-qualities which perfect God in this quasi-accidental way, and therefore, many divine attributes. They are assigned to God in preeminent fashion because of his infinite perfection (PB 3.265).