II. To the Principal Arguments on Both Sides

13. To the argument [n.1] it is plain that the consequence is not valid, because if God were to make things in a way other than he has ordained them to be made, they are not for this reason made in disordered way, because if he established other laws according to which they were made, they would by that very fact be made in ordered way.

14. To the argument for the opposite [n.2] I concede what it proves about absolute power - which, however, if it was the principle of anything, would by that fact be ordained, but not according to a pre-fixed order of God that was the same as he had before.