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The objections raised to a creastis ex nihilo by its opponents are founded partly on the properties of Nature, and partly on those of the Primal Cause, They infer from the properties of Nature the following arguments: (1) The first moving force is eternal; for if it had a beginning, another motion must have produced it, and then it would not be the First moving force. (2) If the formless matter be not eternal, it must have been produced out of another substance; it would then have a certain form by which it might be distinguished from the primary substance, and then it would not formless. (3) The circular motion of the spheres does not involve the necessity of termination; and anything that is without an end, must be without a beginning. (4) Anything brought to existence existed previously in potentia; something must therefore have pre-existed of which potential existence could be predicated. Some support for the theory of the eternity of the heavens has been derived from the general belief in the eternity of the heavens.-- The properties of the Primal Cause furnished the following arguments:--If it were assumed that the Universe was created from nothing, it would imply that the First Cause had changed from the condition of a potential Creator to that of an actual Creator, or that His will had undergone a change, or that He must be imperfect, because He produced a perishable work, or that He had been inactive during a certain period. All these contingencies would be contrary so a true conception of the First Cause (ch.xiv.).

Maimonides is of opinion that the arguments based on the properties of things in Nature are inadmissible, because the laws by which the Universe is regulated need not have been in force before the Universe was in existence. This refutation is styled by our author "a strong wall built round the Law, able to resist all attacks" (ch. xvii.). In a similar manner the author proceeds against the objections founded on the properties of the First Cause. Purely intellectual beings, he says, are not subject to the same laws as material bodies; that which necessitates a change in the latter or in the will of man need not produce a change in immaterial beings. As so the belief that the heavens are inhabited by angels and deities, it has not its origin in the real existence of these supernatural beings; it was suggested to man by meditation on the apparent grandeur of heavenly phenomena (ch. xviii.).

Maimonides next proceeds to explain how, independently of the authority or Scripture, he has been led to adopt the belief in the creatio ex nihilo. Admitting that the great variety of the things in the sublunary world can be traced to those immusable laws which regulate the influence of the spheres on the beings below -- the variety in the spheres can only be explained as the result of God's free will. According to Aristotle -- the principal authority for the eternity of the Universe -- it is impossible that a simple being should, according to the laws of nature, be the cause of various and compound beings. Another reason for the rejection of the Eternity of the Universe may be found in the fact that the astronomer Ptolemy has proved the incorrectness of the view which Aristotle had of celestial spheres, although the system of that astronomer is likewise far from being perfect and final (ch, xxiv.). It is impossible to obtain a correct notion of the properties of the heavenly spheres; "the heaven, even the heavens, are the Lord's, but the earth hath He given to the children of man" (Ps. cxv. 16). The author, observing that the arguments against the creatio ex nihilo are untenable, adheres to his theory, which was taught by such prophets as Abraham and Moses. Although each Scriptural quotation could, by a figurative interpretation, be made to agree with the opposite theory, Maimonides declines to ignore the literal sense of a term, unless it be in opposition so well-established truths, as is the case with anthropomorphic expressions; for the latter, if taken literally, would be contrary to the demonstrated truth of God's incorporeality (ch. xxv.). He is therefore surprised that the author of Pirke-di Rabbi Eliezer ventured to assume the eternity of matter,