All things, that exist, are either created or uncreated. If, then, things are created, it follows that they are also wholly mutable. For things, whose existence originated in change, must also be subject to change, whether it be that they perish or that they become other than they are by act of will Reading προαίρεσιν; a variant is τροπήν.. But if things are uncreated they must in all consistency be also wholly immutable. For things which are opposed in the nature of their existence must also be opposed in the mode of their existence, that is to say, must have opposite properties: who, then, will refuse to grant that all existing things, not only such as come within the province of the senses, but even the very angels, are subject to change and transformation and movement of various kinds? For the things appertaining to the rational world, I mean angels and spirits and demons, are subject to changes of will, whether it is a progression or a retrogression in goodness, whether a struggle or a surrender; while the others suffer changes of generation and destruction, of increase and decrease, of quality and of movement in space. Things then that are mutable are also wholly created. But things that are created must be the work of some maker, and the maker cannot have been created. For if he had been created, he also must surely have been created by some one, and so on till we arrive at something uncreated. The Creator, then, being uncreated, is also wholly immutable. And what could this be other than Deity?