although he always chooses the best, does not act by an absolute necessity,
and that the laws of nature laid down by God, founded upon the fitness of
things, keep the mean between geometrical truths, absolutely necessary, and
arbitrary decrees; which M. Bayle and other modern philosophers have not
sufficiently understood. Further I will show that there is an indifference
in freedom, because there is no absolute necessity for one course or the
other; but yet that there is never an indifference of perfect equipoise.
And I will demonstrate that there is in free actions a perfect spontaneity
beyond all that has been conceived hitherto. Finally I will make it plain
that the hypothetical and the moral necessity which subsist in free actions
are open to no objection, and that the 'Lazy Reason' is a pure sophism.

Likewise concerning the origin of evil in its relation to God, I offer a
vindication of his perfections that shall extol not less his holiness, his
justice and his goodness than his greatness, his power and his
independence. I show how it is possible for everything to depend upon God,
for him to co-operate in all the actions of creatures, even, if you will,
to create these creatures continually, and nevertheless not to be the
author of sin. Here also it is demonstrated how the privative nature of
evil should be understood. Much more than that, I explain how evil has a
source other than the will of God, and that one is right therefore to say
of moral evil that God wills it not, but simply permits it. Most important
of all, however, I show that it has been possible for God to permit sin and
misery, and even to co-operate therein and promote it, without detriment to
his holiness and his supreme goodness: although, generally speaking, he
could have avoided all these evils.

Concerning grace and predestination, I justify the most debatable
assertions, as for instance: that we are converted only through the [62]
prevenient grace of God and that we cannot do good except with his aid;
that God wills the salvation of all men and that he condemns only those
whose will is evil; that he gives to all a sufficient grace provided they
wish to use it; that, Jesus Christ being the source and the centre of
election, God destined the elect for salvation, because he foresaw that
they would cling with a lively faith to the doctrine of Jesus Christ. Yet
it is true that this reason for election is not the final reason, and that
this ver