 The proof begins from another disjunctive proposition inspired by Anselm’s Proslogion. Either there is some most noble being about which no more noble thing is able to be thought, or there is no such most noble thing. Wodeham remarks that one possible consequence that might follow is that there would be an infinite succession of more noble things, thus permitting an infinity of beings. This conclusion, he says, is unpleasant to the mind; that is, the intellect is not able to admit an infinity of beings without “grumbling” (murmere). For this option at least, it is clear that the intellect can incline us to assent that God exists, but it is still possible to doubt it, which is the distinguishing mark of the second degree of evidence. The other alternative is that there must be some most noble thing actually existing (in actu existens), even though this is not the most noble thing possible. Wodeham finds this alternative opposed by the most evident of reasons—something akin to Anselm’s ontological argument: whatever is actually existing (existens in actu) is de facto more noble than what is not in existence. Thus, it is nonsensical to speak of something more noble, which is only potentially existing (LS II:121, ll.13–15).