 On Curley’s reading, Descartes secures the necessity of eternal truths by arguing that God willed them to be necessary, and hence it can be said that it is false that they could have been otherwise. But Descartes also holds that God created the possibility that they not be necessary, and that is why they are not necessarily necessary, as it could have been the case that they could have been otherwise. Some commentators have argued that a problem for Curley’s view is that it cannot allow Descartes to hold that eternal truths are absolutely necessary – if it could have been the case that a given truth could have been otherwise, then it is not a necessary  truth.[14]  Curley indeed admits that, on his view, Descartes was confused about the modal status of eternal truths (Curley 1984, 589). They might be hypothetically necessary, but nothing more than that. Another problem is that Curley’s view appears to put a severe constraint on divine omnipotence: if God wants to make an eternal truth false, He cannot make it false without first willing that it not be necessary, for a necessary truth cannot be made false. If God alters the status of the truth so that it is no longer a necessary truth, He can make it false, but He cannot make it false straightaway. A final problem is that Curley’s reading supposes that there is some point at which God’s will could have been otherwise, but God is eternal, and part of His essential perfection is to be wholly immutable (Principles II.36, AT 8A:62).