his patience.

105. It may be that fundamentally all men are equally bad, and consequently
incapable of being distinguished the one from the other through their good
or less bad natural qualities; but they are not bad all in the same way:
for there is an inherent individual difference between souls, as the
Pre-established Harmony proves. Some are more or less inclined towards a
particular good or a particular evil, or towards their opposites, all in
accordance with their natural dispositions. But since the general plan of
the universe, chosen by God for superior reasons, causes men to be in
different circumstances, those who meet with such as are more [181]
favourable to their nature will become more readily the least wicked, the
most virtuous, the most happy; yet it will be always by aid of the
influence of that inward grace which God unites with the circumstances.
Sometimes it even comes to pass, in the progress of human life, that a more
excellent nature succeeds less, for lack of cultivation or opportunities.
One may say that men are chosen and ranged not so much according to their
excellence as according to their conformity with God's plan. Even so it may
occur that a stone of lesser quality is made use of in a building or in a
group because it proves to be the particular one for filling a certain gap.

106. But, in fine, all these attempts to find reasons, where there is no
need to adhere altogether to certain hypotheses, serve only to make clear
to us that there are a thousand ways of justifying the conduct of God. All
the disadvantages we see, all the obstacles we meet with, all the
difficulties one may raise for oneself, are no hindrance to a belief
founded on reason, even when it cannot stand on conclusive proof, as has
been shown and will later become more apparent, that there is nothing so
exalted as the wisdom of God, nothing so just as his judgements, nothing so
pure as his holiness, and nothing more vast than his goodness.

[182]
* * * * *

ESSAYS ON THE JUSTICE OF GOD AND THE FREEDOM OF MAN IN THE ORIGIN OF EVIL

* * * * *

PART TWO

107. Hitherto I have devoted myself to giving a full and clear exposition
of this whole subject: and although I have not yet spoken of M. Bayle's
objections in particular, I have endeavoured to anticipate them, and to
suggest ways