  According to Godfrey, insofar as a natural knowledge of God is accessible to human reason, it belongs more properly to metaphysics than does knowledge of any other being. And he clearly holds that God’s existence can be established by philosophical reasoning. But Avicenna and Averroes had differed concerning whether it belongs to natural philosophy (physics) or to metaphysics to demonstrate this conclusion. Avicenna had maintained that this task pertains to metaphysics and only to metaphysics, whereas Averroes had defended the opposite position that only physics can demonstrate the existence of God, the First Mover (Wippel, 1981, 102–3). As will be seen more fully in the following section, Godfrey defends something of a compromise position. In Quodlibet XI, q. 1 he mentions that the metaphysician’s consideration of God in himself is more perfect than that of the natural philosopher, who simply views him as the First Mover of the first mobile being, i.e., the outermost heavenly sphere. But, Godfrey adds, by reason of all that God is in himself, he is also the First Mover (PB 5.3). In Quodlibet V, q. 10 he writes that one can know by reasoning from natural things that God is the first being which depends on nothing whatsoever and upon which everything else depends and, therefore, that he is the causal and productive principle of all other things (PB 3.41; Wippel, 1981, 105). And in Quodlibet IX, q. 20, he refers to different things that natural reason can know in metaphysics with certainty about God—that because he is the first being he is simple; that he is being in actuality; that he is an intellectual being, etc. (PB 4.288).