would be as harmful, and even objectionable, as it is impracticable
and chimerical. The man who wished to behave thus, or at the least appear
to be acting without due cause, would most certainly be looked upon as
irrational. But it is very true also that the thing is impossible, when it
is taken strictly in accordance with the assumption. As soon as one tries
to give an example of it one misses one's aim and stumbles upon the case of
a man who, while he does not come to a decision without cause, does so
rather under the influence of inclination or passion than of judgement. As
soon as one says: 'I scorn the judgements of my reason simply from
considerations of my own good pleasure, it pleases me to behave thus', it
is as if one were to say: I prefer my inclination to my interest, my
pleasure to my profit.

315. Even so some capricious man, fancying that it is ignominious for him
to follow the advice of his friends or his servants, might prefer the
satisfaction of contradicting them to the profit he could derive from their
counsel. It may happen, however, that in a matter of small moment a wise
man acts irregularly and against his own interest in order to thwart
another who tries to restrain him or direct him, or that he may disconcert
those who watch his steps. It is even well at times to imitate Brutus by
concealing one's wit, and even to feign madness, as David did before the
King of the Philistines.

316. M. Bayle admirably supplements his remarks with the object of showing
that to act against the judgement of the understanding would be a great
imperfection. He observes (p. 225) that, even according to the [317]
Molinists, 'the understanding which does its DUTY well indicates that which
is THE BEST'. He introduces God (ch. 91, p. 227) saying to our first
parents in the Garden of Eden: 'I have given you my knowledge, the faculty
of judging things, and full power to dispose your wills. I shall give you
instructions and orders; but the free will that I have bestowed upon you is
of such a nature that you have equal power (according to circumstances) to
obey me and to disobey me. You will be tempted: if you make a good use of
your freedom you will be happy; and if you use it ill you will be unhappy.
It is for you to see if you wish to ask of me, as a new grace, either that
I permit you to abuse your freedom when you shall make resolve to do so, or
that I prevent you from doing so. Consider carefully, I give you four