originated it, brought it into existence, and fashioned it, (1 and similar meanings conveyed by expressions implying that what is brought about came into being after it had not existed 1) (1) (2 and that what he brought about through his power and will came into being after it had not existed, even if he is assumed always to have acted through his power and will 2) (2).

It is thus known that his willing a particular thing in pre-eternity is [impossible] (3), because willing its existence entails willing the existence of its necessary concomitants; for that which entails something cannot exist without [the existence of] its necessary concomitant (4). Thus, if that eternal will entailed the existence of a particular object of will in pre-eternity, it would entail the existence of its necessary concomitants. Every particular existence among the objects of will coincides with some other (5) event—such as the celestial sphere, which is never free of events. Likewise, the intellects and souls posited by these philosophers are always accompanied by events.

Even if they say that the events are caused by them, the events necessarily accompany and coincide with them in every case.

This is because events are observable in the world. Either they have always accompanied the world, or they arose within it after they had not existed. If they have always accompanied it, then it is established that the world has always been accompanied by events.

But if it is said that they arose within it after they had not existed, then the world was devoid of events and they subsequently arose within it. This would entail that events arose without any new cause, which is impossible, as established above and as they themselves concede.