 Given that God is absolutely simple, the reasons of things in God’s mind must in the final analysis be identified with God. Thus Grosseteste moves between speaking of the reasons in God’s mind as exemplars or models and speaking of God himself as such. Indeed, he describes God, following Augustine in the Confessions and De libero arbitrio, as first form, noting expressly that he is not using the notion of form in this connection in Aristotle’s sense as what enters into a form-matter composite (as the first form corporeity does) (Luard 1861, 4; Goering and Mantello 2010, 38). In On the Halt of Causes he identifies the first form, God, with “the form that is both a model and that in virtue of which a thing is” and notes that this form “is not conjoined with a thing but exists on its own, simple and separate. This is the first form, and how it is the first form is hard to explain” (Baur 1912, 125).