The following is likewise a correct method to prove the Incorporeality and the Unity of God: If there were two Gods, they would necessarily have one element in common by virtue of which they were Gods, and another element by which they were distinguished from each other and existed as two Gods; the distinguishing element would either be in both different from the property common to both—in that case both of them would consist of different elements, and neither of them would be the First Cause, or have absolutely independent existence; but their existence would depend on certain causes (Prop. XIX.)—or the distinguishing element would only in one of them be different from the element common to both: then that being could not have absolute independence. Another proof of the Unity of God.—It has been demonstrated by proof that the whole existing world is one organic body, all parts of which are connected together; also, that the influences of the spheres above pervade the earthly substance and prepare it for its forms. Hence it is impossible to assume that one deity be engaged in forming one part, and another deity in forming another part of that organic body of which all parts are closely connected together. A duality could only be imagined in this way, either that at one time the one deity is active, the other at another time, or that both act simultaneously, nothing being done except by both together. The first alternative is certainly absurd for many reasons; if at the time the one deity be active the other could also be active, there is no reason why the one deity should then act and the other not; if, on the other hand, it be impossible for the one deity to act when the other is at work, there must be some other cause [besides these deities] which [at a certain time] enables the one to act and disables the other. [Such difference would not be caused by time], since time is without change, and the object of the action likewise remains one and the same organic whole. Besides, if two deities existed in this way, both would be subject to the relations of time, since their actions would depend on time; they would also in the moment of acting pass from potentiality to actuality, and require an agent for such transition; their essence would besides include possibility [of existence]. It is equally absurd to assume that both together produce everything in existence, and that neither of them does anything alone; for when a number of forces must be united for a certain result, none of these forces acts of its own accord, and none is by itself the immediate cause of that result, but their union is the immediate cause. It has, furthermore, been proved that the action of the absolute cannot be due to an [external] cause. The union is also an act which presupposes a cause effecting that union, and if that cause be one, it is undoubtedly God; but if it also consists of a number of separate forces, a cause is required for the combination of these