A verb is composed of a name, or term, and the particle est [is]. The adverb is to the verb as the adjective is to the substantive. Under particles I also include affixes, that is, parts of words which are not meaningful when taken separately, like re- and -tive.

But it is fitting to exclude abstracts now, since they can be eliminated if needs be.

Since I have excluded abstracts, I have also excluded substantive nouns which do not signify a substance but an accident. In concretes, then, every substantive signifies a substance, and every adjective signifies an accident. Thus circle (substantive) signifies a circular thing or substance. And under adjective is always understood accident, unless [A VI 4, p575] it is not understood substantively by ellipsis.

That is, he who perfectly understands the concept of some individual substance would already know all of its predicates from this concept. Thus in the concept of Peter the Apostle, God conceives everything that has ever happened or will happen to this Peter, just as in the [concept of the] circular he conceives everything that geometers can demonstrate of it. But in the concept of the circular, he does not conceive everything that can be stated about the circular, because the subject which can be thought circular is not conceived at the same time.

Thus when I say man, animal, body, substance, or thing, I say by that that this term concerns the essence of the individuals about which it is said, for it is said by itself of Peter that he is a man, that he is an animal etc. But it is said by accident of Peter that he was a sinner, nailed to the cross, for these things followed from the concurring series of external things. In this way we have finally undone the knot that has defeated philosophers till now, for thus far they have not set forth any precise notion how substance is distinguished from accident. But, you will say, omnipotence cannot be said except by itself, since it is said only of God. It can be responded that it is also said of the man that [A VI 4, p576] God made omnipotent. And the proposition "this man is omnipotent" is at any rate true by accident.

Real like the Sun, imaginary like the parhelion, or a rainbow or other phenomena.

If animals are machines, if bodies are devoid of substantial form, they will be beings by accident; indeed, in the end it can be shown that, supposing every body is a being by accident, a body will be an imaginary thing, or a phenomenon, like the rainbow.

From which it is clear that God is by his very definition a complete term, or an individual substance, and consequently that he is unique.