her wise. But many readers, convinced of the irrefutable nature of
his objections and believing them to be at least as strong as the proofs
for the truth of religion, would draw dangerous conclusions.

Even though there were no co-operation by God in evil actions, one could
not help finding difficulty in the fact that he foresees them and that,
being able to prevent them through his omnipotence, he yet permits them.
This is why some philosophers and even some theologians have rather chosen
to deny to God any knowledge of the detail of things and, above all, of
future events, than to admit what they believed repellent to his goodness.
The Socinians and Conrad Vorstius lean towards that side; and Thomas
Bonartes, an English Jesuit disguised under a pseudonym but exceedingly
learned, who wrote a book _De Concordia Scientiae cum Fide_, of which I
will speak later, appears to hint at this also.

They are doubtless much mistaken; but others are not less so who, convinced
that nothing comes to pass save by the will and the power of God, ascribe
to him intentions and actions so unworthy of the greatest and the best of
all beings that one would say these authors have indeed renounced the dogma
which recognizes God's justice and goodness. They thought that, being
supreme Master of the universe, he could without any detriment to his
holiness cause sins to be committed, simply at his will and pleasure, or in
order that he might have the pleasure of punishing; and even that he could
take pleasure in eternally afflicting innocent people without doing any
injustice, because no one has the right or the power to control his
actions. Some even have gone so far as to say that God acts thus indeed;
and on the plea that we are as nothing in comparison with him, they liken
us to earthworms which men crush without heeding as they walk, or in
general to animals that are not of our species and which we do not [59]
scruple to ill-treat.

I believe that many persons otherwise of good intentions are misled by
these ideas, because they have not sufficient knowledge of their
consequences. They do not see that, properly speaking, God's justice is
thus overthrown. For what idea shall we form of such a justice as has only
will for its rule, that is to say, where the will is not guided by the
rules of good and even tends directly towards evil? Unless it be the idea
contained in that tyrannical definition by Thrasymachus in Plato, which
designated a