PART I: CONCERNING GOD.
Page: 29

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
would 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