one is deprived of this aid (at least in ordinary argumentation), the strictness employed in the form of the argument and in the exact definitions of the terms must needs supply this lack. But in neither argument nor definition is that strictness here to be seen.
The author of the letter, who undoubtedly displays much ardour and penetration, sometimes goes a little too far, as when he claims to prove that there is as much reality and force in rest as in motion, according to the fifth corollary of the second proposition. He asserts that the will of God is no less positive in rest than in motion, and that it is not less invincible. Be it so, but does it follow that there is as much reality and force in each of the two? I do not see this conclusion, and with the same argument one would prove that there is as much force in a strong motion as in a weak motion. God in willing rest wills that the body be at the place A, where it was immediately before, and for that it suffices that there be no reason to prompt God to the change. But when God wills that afterwards the body be at the place B, there must needs be a new reason, of such a kind as to determine God to will that it be in B and not in C or in any other place, and that it be there more or less promptly. It is upon these reasons, the volitions of God, that we must assess the force and the reality existent in things. The author speaks much of the will of God, but he does not speak much in this letter of the reasons which prompt God to will, and upon which all depends. And these reasons are taken from the objects.
I observe first, indeed, with regard to the second corollary of the first proposition, that it is very true, but that it is not very well proven. The writer affirms that if God only ceased to will the existence of a being, that being would no longer exist; and here is the proof given word for word:
'Demonstration. That which exists only by the will of God no longer exists once that will has ceased.' (But that is what must be proved. The writer endeavours to prove it by adding:) 'Remove the cause, you remove the effect.' (This maxim ought to have been placed among the axioms which are stated at the beginning. But unhappily this axiom may be reckoned among those rules of philosophy which are subject to many exceptions.) 'Now by the preceding proposition and by its first corollary no being exists save by the will of God. Therefore, etc.' There is ambiguity in this expression, that nothing exists save by the will of God. If one
means that things begin to exist only through this will, one is justified in referring to the preceding propositions; but if one means that the existence of things is at all times a consequence of the will of God, one assumes more or less what is in question. Therefore it was necessary to prove first that the existence of things depends upon the will of God, and that it is not only a mere effect of that will, but a dependence, in proportion to the perfection which things contain; and once that is assumed, they will depend upon God's will no less afterwards than at the beginning. That is the way I have taken the matter in my Essays.
Nevertheless I recognize that the letter upon which I have just made observations is admirable and well deserving of perusal, and that it contains noble and true sentiments, provided it be taken in the sense I have just indicated. And arguments in this form may serve as an introduction to meditations somewhat more advanced.