independent of reasons and of means. But even God has not such a power, and
must not have in this sense, in relation to his will: he cannot change his
nature, nor act otherwise than according to method; and how could man
transform himself all of a sudden? I have already said God's dominion, the
dominion of wisdom, is that of reason. It is only God, however, who always
wills what is most to be desired, and consequently he has no need of the
power to change his will. 328. If the soul is mistress in its own house
(says M. Bayle, p. 753) it has only to will, and straightway that vexation
and pain which is attendant upon victory over the passions will vanish
away. For this effect it would suffice, in his opinion, to give oneself
indifference to the objects of the passions (p. 758). Why, then, do men not
give themselves this indifference (he says), if they are masters in their
own house? But this objection is exactly as if I were to ask why a father
of a family does not give himself gold when he has need thereof? He can
acquire some, but through skill, and not, as in the age of the fairies, or
of King Midas, through a mere command of the will or by his touch. It would
not suffice to be master in one's own house; one must be master of all
things in order to give oneself all that one wishes; for one does not find
everything in one's own house. Working thus upon oneself, one must do as in
working upon something else; one must have knowledge of the constitution
and the qualities of one's object, and adapt one's operations thereto. It
is therefore not in a moment and by a mere act of the will that one
corrects oneself, and that one acquires a better will.

[324]
329. Nevertheless it is well to observe that the vexations and pains
attendant upon victory over the passions in some people turn into pleasure,
through the great satisfaction they find in the lively sense of the force
of their mind, and of the divine grace. Ascetics and true mystics can speak
of this from experience; and even a true philosopher can say something
thereof. One can attain to that happy state, and it is one of the principal
means the soul can use to strengthen its dominion.

330. If the Scotists and the Molinists appear to favour vague indifference
(appear, I say, for I doubt whether they do so in reality, once they have
learnt to know it), the Thomists and the disciples of Augustine are for