 The first argument goes as follows: since the prima causa produces individuals which differ in species (type) from each other (say men and horses), they are produced according to different formal principles, as the effects of the same principle are identical in type. The second is that if A and B are two different creatures (say a man and a donkey) that God is going to create, their mutual differences cannot be grounded on their own beings, since they are not yet existing things; therefore they have to be found in something pertaining to God’s productive potency, which will act according to different principles present in it. The third argument is unsound: Paul argues that since in God each generic principle (ratio generis) is different from any corresponding specific principle (ratio speciei), therefore specific principles too are different from each other. Unfortunately, the proof he makes use of for showing the difference in reality between generic and specific principles is inconsistent. He affirms that if the generic and specific principles were not distinct, then God could not create something according to the generic principle without creating it according to a correlated specific principle—while this is just what happens, since no animal can be created which is not an animal of a certain species or type (a man, or a monkey, or a mouse). The fourth argument is that, since God knows that animal is the genus of man and that being-an-animal is included in the definition of man, He thinks of them by means of two different principles; otherwise He could not distinguish them (QdU, fols. 133vb–134ra).