by aggregation and separation, and upon substances and bodies being alike or different. All these matters concern corporeal things, so the intellect used to investigate them cannot be used to investigate divine matters. Yet this system-builder and others like him among these philosophers and speculative theologians discuss corporeality, whether denying or affirming it, using the same reasoning they employ to investigate created corporeal things. Their entire discourse on this subject would therefore be invalid. For this reason, the leading philosophers have acknowledged that their discourse does not yield knowledge and certainty concerning divine matters; rather, they investigate them only in terms of what is more fitting, more appropriate, and more becoming.

If, on the other hand, this statement is false, it cannot validly be used to invalidate what is firmly established as necessary knowledge in innate human dispositions: that the Lord of the worlds is above the world, and that it is impossible for anything to exist neither within the world nor outside it. This argument is entirely fair, for these people wish to