d perfect? that in a plane six equal circles may touch a seventh?
that of all equal bodies, the sphere has the least surface? that [429]
certain lines are incommensurable, and consequently ill-adapted for
harmony? Do we not see that all these advantages or disadvantages spring
from the idea of the thing, and that the contrary would imply
contradiction? Can it be thought that the pain and discomfort of sentient
creatures, and above all the happiness and unhappiness of intelligent
substances, are a matter of indifference to God? And what shall be said of
his justice? Is it also something arbitrary, and would he have acted wisely
and justly if he had resolved to condemn the innocent? I know that there
have been writers so ill-advised as to maintain an opinion so dangerous and
so liable to overthrow religion. But I am assured that our illustrious
author is far from holding it. Nevertheless, it seems as though this
hypothesis tends in that direction, if there is nothing in objects save
what is indifferent to the divine will before its choice. It is true that
God has need of nothing; but the author has himself shown clearly that
God's goodness, and not his need, prompted him to produce creatures. There
was therefore in him a reason anterior to the resolution; and, as I have
said so many times, it was neither by chance nor without cause, nor even by
necessity, that God created this world, but rather as a result of his
inclination, which always prompts him to the best. Thus it is surprising
that our author should assert here (ch. 5, sect. 1, sub-sect. 4, Sec. 5) that
there is no reason which could have induced God, absolutely perfect and
happy in himself, to create anything outside him, although, according to
the author's previous declarations (ch. 1, sect. 3, Sec.Sec. 8, 9), God acts for
an end, and his aim is to communicate his goodness. It was therefore not
altogether a matter of indifference to him whether he should create or not
create, and creation is notwithstanding a free act. Nor was it a matter of
indifference to him either, whether he should create one world rather than
another; a perpetual chaos, or a completely ordered system. Thus the
qualities of objects, included in their ideas, formed the reason for God's
choice.

22. Our author, having already spoken so admirably about the beauty and
fittingness of the works of God, has tried to search out phrases that would
reconcile them with his hypothesis, which appears