could have decreed anything but what is ; that God did not exist
before his decrees, and would not exist without them. But, it is
said, supposing that God had made a different universe, or had
ordained other decrees from all eternity concerning nature and
her order, we could not therefore conclude any imperfection in
God. But persons who say this must admit that God can change his
decrees. For if God had ordained any decrees concerning nature
and her order, different from those which he has ordained-in
other words, if he had willed and conceived something different
concerning nature-he would perforce have had a different
intellect from that which he has, and also a different will. But
if it were allowable to assign to God a different intellect and a
different will, without any change in his essence or his
perfection, what would there be to prevent him changing the
decrees which he has made concerning created things, and
nevertheless remaining perfect? For his intellect and will
concerning things created and their order are the same, in
respect to his essence and perfection, however they be conceived.
Further, all the philosophers whom I have read admit that
God's intellect is entirely actual, and not at all potential ; as
they also admit that God's intellect, and God's will, and God's
essence are identical, it follows that, if God had had a
different actual intellect and a different will, his essence
would also have been different ; and thus, as I concluded at
first, if things had been brought into being by God in a
different way from that which has obtained, God's intellect and
will, that is (as is admitted) his essence would perforce have
been different, which is absurd.
As these things could not have been brought into being by God
in any but the actual way and order which has obtained ; and as