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It is clear that this supreme, necessary, active intelligence is possessed of will, and has arranged all things because it willed them. How can one act, and fashion all things, without willing to fashion them? That would be the action of a mere machine, and this machine would presuppose another first principle, another mover. We should always have to end in a first intelligent being of some kind or other. We wish, we act, we make machines, when we will; hence the great very powerful Demiourgos has done all things because he willed.

Spinoza himself recognises in nature an intelligent, necessary power. But an intelligence without will would be an absurdity, since such an intelligence would be useless; it would do nothing, because it would not will to do anything. Hence the great necessary being has willed everything that it has done.

I said above that it has done all things necessarily because, if its works were not necessary, they would be useless. But does this necessity deprive it of will? Certainly not. I necessarily will to be happy, but I will it none the less on that account;