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no doubt that God could have created me so that I could never
have been subject to error； it is also certain that He ever
wills what is best； is it then better that I should be subject
to err than that I should not？
In considering this more attentively； it occurs to me in
the first place that I should not be astonished if my
intelligence is not capable of prehending why God acts as
He does； and that there is thus no reason to doubt of His
existence from the fact that I may perhaps find many other
things besides this as to which I am able to understand
neither for what reason nor how God has produced them。 For；
in the first place； knowing that my nature is extremely feeble
and limited； and that the nature of God is on the contrary
immense； inprehensible； and infinite； I have no further
difficulty in recognising that there is an infinitude of
matter in His power； the causes of which transcend my
knowledge； and this reason suffices to convince me that the
species of cause termed final； finds no useful employment in
physical ＇or natural＇ things； for it does not appear to me
that I can without temerity seek to investigate the
＇inscrutable＇ ends of God。
It further occurs to me that we should not consider one
single creature separately； when we inquire as to whether the
works of God are perfect； but should regard all his creations
together。 For the same thing which might possibly seem very
imperfect with some semblance of reason if regarded by itself；
is found to be very perfect if regarded as part of the whole
universe； and although； since I resolved to doubt all things；
I as yet have only known certainly my own existence and that
of God； nevertheless since I have recognised the infinite
power of God； I cannot deny that He may have produced many
other things； or at least that He has the power of producing
them； so that I may obtain a place as a part of a great
universe。
Whereupon； regarding myself more closely； and considering
what are my errors （for they alone testify to there being any
imperfection in me）； I answer that they depend on a
bination of two causes； to wit； on the faculty of knowledge
that rests in me； and on the power of choice or of free
will￥that is to say； of the understanding and at the same time
of the will。 For by the understanding alone I ＇neither assert
nor deny anything； but＇ apprehend19 the ideas of things as to
which I can form a judgment。 But no error is properly
speaking found in it； provided the word error is taken in its
proper signification； and though there is possibly an
infinitude of things in the world of which I have no idea in
my understanding； we cannot for all that say that it is
deprived of these ideas ＇as we might say of something which is
required by its nature＇； but simply it does not possess these；
because in truth there is no reason to prove that God should
have given me a greater faculty of knowledge than He has given
me； and however skillful a workman I represent Him to be； I
should not for all that consider that He was bound to have
placed in each of His works all the perfections which He may
have been able to place in some。 I likewise cannot plain
that God has not given me a free choice or a will which is
sufficient； ample and perfect； since as a matter of fact I am
conscious of a will so extended as to be subject to no limits。
And what seems to me very remarkable in this regard is that of
all the qualities which I possess there is no one so perfect
and so prehensive that I do not very clearly recognise that
it might be yet greater and more perfect。 For； to take an
example； if I consider the faculty of prehension which I
possess； I find that it is of very small extent and extremely
limited； and at the same time I find the idea of another
faculty much more ample and even infinite； and seeing that I
can form the idea of it； I recognise from this very fact that
it pertains to the nature of God。 If in the same way I
examine the memory； the imagination； or some other faculty； I
do not find any which is not small and circumscribed； while in
God it is immense ＇or infinite＇。 It is free…will alone or
liberty of choice which I find to be so great in me that I can
conceive no other idea to be more great； it is indeed the case
that it is for the most part this will that causes me to know
that in some manner I bear the image and similitude of God。
For although the power of will is inparably greater in God
than in me； both by reason of the knowledge and the power
which； conjoined with it； render it stronger and more
efficacious； and by reason of its object； inasmuch as in God
it extends to a great many things； it nevertheless does not
seem to me greater if I consider it formally and precisely in
itself： for the faculty of will consists alone in our having
the power of choosing to do a thing or choosing not to do it
（that is； to affirm or deny； to pursue or to shun it）； or
rather it consists alone in the fact that in order to affirm
or deny； pursue or shun those things placed before us by the
understanding； we act so that we are unconscious that any
outside force constrains us in doing so。 For in order that I
should be free it is not necessary that I should be
indifferent as to the choice of one or the other of two
contraries； but contrariwise the more I lean to the
one￥whether I recognise clearly that the reasons of the good
and true are to be found in it； or whether God so disposes my
inward thought￥the more freely do I choose and embrace it。
And undoubtedly both divine grace and natural knowledge； far
from diminishing my liberty； rather increase it and strengthen
it。 Hence this indifference which I feel； when I am not
swayed to one side rather than to the other by lack of reason；
is the lowest grade of liberty； and rather evinces a lack or
negation in knowledge than a perfection of will： for if I
always recognised clearly what was true and good； I should
never have trouble in deliberating as to what judgment or
choice I should make； and then I should be entirely free
without ever being indifferent。
From all this I recognise that the power of will which I
have