 Faced with such a dilemma, Scotus argues that although the will pursues an object rationally determined by the intellect, this does not mean that the will is conditioned by ‘natural necessity’. The apprehension of a possible action is offered to the will as something neutral, while the will remains always free. (Ordinatio, IV, d. 46). In Scotus’ view the natural law is comprised of self-evident a priori principles, whose validity the intellect immediately recognizes from the coherence of terms. The will then is naturally inclined to assent to their dictates, but is not compelled to do so. For Scotus the clearest expression of natural law is the decalogue, which directs all human actions towards the attainment of beatitude. The commands of natural law are not good merely because they are commanded, but are commanded because they are good. (Ordinatio IV, 17) Scotus considers the first two commandments, that God must be worshipped and revered, to be absolutely unalterable. God himself could never negate such moral principles and human beings are morally bound to their adherence.