Then, γ. in the Faculties and Operations hence proceeding: since what in one regard is Independent is in every regard Independent; and the mode of operation follows upon the mode of being.
Hence the divine Intellect is not instructed from another source; which here in advance our AUTHOR observes against the patrons of Middle or Conditional Knowledge, whereby God knows Free and Contingent Future Things conditionally before the Decree; which error our AUTHOR painstakingly refutes below, § 38, 39.
Hence also no Antecedent and Conditional Will, as opposed to Consequent and Absolute Will, is applicable to God, which the same patrons of Middle Knowledge subsequently urge; but which error our AUTHOR refutes at length, both in the place just now cited, and especially in Chapter VI, § 9, 10, in which he discusses the Independence and Immutability of the Decrees.
Certainly, 1. the Will of the consummately perfect Being ought also to be altogether perfect. But it will not be altogether perfect, unless it be altogether Independent. And indeed, if by the common sense of all, the more excellent each of the created things is believed to be than the rest, the fuller its prerogative it enjoys, and the less does it exercise its will as liable to the will of another; it follows perfection is lacking to a will to the extent that Independence is taken from it: so that what Will is acknowledged as altogether perfect, by that very thing, is to be altogether freed from every sort of dependence. 2. Neither is another sort of Will able to be attributed to the Independent Being, except an altogether Independent Will. For the divine Will is not able to depend on anything other than what is independent of God, which sort of thing is not able to be granted. For, if that depends upon God, since it depends upon Him in a rational way, it will depend upon His Will; and so the divine Will is not able in turn to depend upon it.
The divine Power is also Independent; for upon what might that Power depend, upon which all things depend? Hence no rational motive whereby He might be roused from without to act, nor necessity of instrumental causes in accomplishing, claims for itself any place here.
Hence the same Power admits no true limits in itself, but is altogether Infinite; since Independence and Infinite Perfection are not able to be separated from each other. The Infinite is also omnimodal, whether you have regard to this very Inexhaustible Perfection considered in itself, according to Isaiah 40:28, or the immense amplitude of producible things, from which it deserves to be called Omnipotence; since nothing is able to be drawn up from Him without a clear mark of dependence, Jeremiah 32:17; Matthew 19:26; Revelation 1:8. From which things it yet follows of itself, that it is yielded to contrive no Resistance that is able to place a barrier, or to insert any delay, against God, willing to put forth that whereby He exerts the Infinity of His Independent Power, Isaiah 14:27. Otherwise God Himself ought to be said most absurdly to resist Himself, supplying strength to the creature, whence it places a barrier to Him.