forces, as in the first case. Finally, one simple being must be arrived at, that is the cause of the existence of the Universe, which is one whole; it would make no difference whether we assumed that the First Cause had produced the Universe by creatio ex nihilo, or whether the Universe co-existed with the First Cause. It is thus clear how we can prove the Unity of God from the fact that this Universe is one whole. Another argument concerning the Incorporeality of God.—Every corporeal object is composed of matter and form (Prop. XXII.); every compound of these two elements requires an agent for effecting their combination. Besides, it is evident that a body is divisible and has dimensions; a body is thus undoubtedly subject to accidents. Consequently nothing corporeal can be a unity, either because everything corporeal is divisible or because it is a compound; that is to say, it can logically be analysed into two elements; because a body can only be said to be a certain body when the distinguishing element is added to the corporeal substratum, and must therefore include two elements; but it has been proved that the Absolute admits of no dualism whatever. Now that we have discussed these proofs, we will expound our own method in accordance with our promise. CHAPTER II The fifth essence, i.e., the heavenly spheres, must either be transient, and in this case motion would likewise be temporary, or, as our opponent assumes, it must be eternal. If the spheres are transient, then God is their Creator; for if anything comes into existence after a period of non-existence, it is self-evident that an agent exists which has effected this result. It would be absurd to contend that the thing itself effected it. If, on the other hand, the heavenly spheres be eternal, with a regular perpetual motion, the cause of this perpetual motion, according to the Propositions enumerated in the Introduction, must be something that is neither a body, nor a force residing in a body, and that is God, praised be His name! We have thus shown that whether we believe in the Creatio ex Nihilo, or in the Eternity of the Universe, we can prove by demonstrative arguments the existence of God, i.e., an absolute Being, whose existence cannot be attributed to any cause, or admit in itself any potentiality. The theory that God is One and Incorporeal has likewise been established by proof without any reference to the theory of the Creation or the Eternity of the Universe. This has been explained by us in the third philosophical argument [in support of the Existence of God], and also in our subsequent description of the methods of the philosophers in proving the Incorporeality and the Unity of God.