 A philosopher like Leibniz will insist on a distinction between God’s understanding and will so as to secure the existence of things in God’s understanding that God does not actually create. A philosopher like Spinoza will point out that a thinker who is committed to the identity of God’s will and intellect is committed to the view that there is nothing that God understands that God does not create. Spinoza will add that such a thinker is not restricting God’s omnipotence if God is the cause of all being and if alleged unactualized possibilities are outside the scope of God’s intellect and will. Descartes appears to be siding with Spinoza here: what is not the object of God’s understanding is nothing at all, and what is the object of God’s understanding is created and made  actual.[33]  If Descartes is seriously committed to the identity of God’s intellect and will, it is difficult to see how he can also be committed to the existence of unactualized possibles.