most perfect nature. Nor does this prove any imperfection in
God, for it has compelled us to affirm his perfection. From its
contrary proposition, we should clearly gather (as I have just
shown), that God is not supremely perfect, for if things had been
brought into being in any other way, we should have to assign to
God a nature different from that, which we are bound to attribute
to him from the consideration of an absolutely perfect being.
I do not doubt, that many will scout this idea as absurd, and
will refuse to give their minds up to contemplating it, simply
because they are accustomed to assign to God a freedom very
different from that which we (Def. vii.) have deduced. They
assign to him, in short, absolute free will. However, I am also
convinced that if such persons reflect on the matter, and duly
weigh in their minds our series of propositions, they will reject
such freedom as they now attribute to God, not only as nugatory,
but also as a great impediment to organized knowledge. There is
no need for me to repeat what I have said in the note to Prop.
xvii. But, for the sake of my opponents, I will show further,
that although it be granted that will pertains to the essence of
God, it nevertheless follows from his perfection, that things
could not have been by him created other than they are, or in a
different order ; this is easily proved, if we reflect on what
our opponents themselves concede, namely, that it depends solely
on the decree and will of God, that each thing is what it is. If
it were otherwise, God would not be the cause of all things.
Further, that all the decrees of God have been ratified from all
eternity by God himself. If it were otherwise, God would be
convicted of imperfection or change. But in eternity there is no
such thing as when, before, or after ; hence it follows solely
from the perfection of God, that God never can decree, or never