Tolluntur in altum, Ut lapsu graviore ruant.
But to say that God should not give a good which he knows an evil will will abuse, when the general plan of things demands that he give it; or again to say that he should give certain means for preventing it, contrary to this same general order: that is to wish (as I have observed already) that God himself become blameworthy in order to prevent man from being so. To object, as people do here, that the goodness of God would be smaller than that of another benefactor who would give a more useful gift, is to overlook the fact that the goodness of a benefactor is not measured by a single benefit. It may well be that a gift from a private person is greater than one from a prince, but the gifts of this private person all taken together will be much inferior to the prince's gifts all together. Thus one can esteem fittingly the good things done by God only when one considers their whole extent by relating them to the entire universe. Moreover, one may say that the gifts given in the expectation that they will harm are the gifts of an enemy, ‛εχθρων δωρα αδωρα,
Hostibus eveniant talia dona meis.
But that applies to when there is malice or guilt in him who gives them, as there was in that Eutrapelus of whom Horace speaks, who did good to people in order to give them the means of destroying themselves. His design was evil, but God's design cannot be better than it is. Must God spoil his system, must there be less beauty, perfection and reason in the universe, because there are people who misuse reason? The common sayings are in place here: Abusus non tollit usum; there is scandalum datum et scandalum acceptum.
120. V. 'A maleficent being is very capable of heaping magnificent gifts upon his enemies, when he knows that they will make thereof a use that will destroy them. It therefore does not beseem the infinitely good Being to give to creatures a free will, whereof, as he knows for certain, they would make a use that would render them unhappy. Therefore if he gives them free will he combines with it the art of using it always opportunely, and permits not that
they neglect the practice of this art in any conjuncture; and if there were no sure means of determining the good use of this free will, he would rather take from them this faculty, than allow it to be the cause of their unhappiness. That is the more manifest, as free will is a grace which he has given them of his own choice and without their asking for it; so that he would be more answerable for the unhappiness it would bring upon them than if he had only granted it in response to their importunate prayers.'
What was said at the end of the remark on the preceding maxim ought to be repeated here, and is sufficient to counter the present maxim. Moreover, the author is still presupposing that false maxim advanced as the third, stating that the happiness of rational creatures is the sole aim of God. If that were so, perhaps neither sin nor unhappiness would ever occur, even by concomitance. God would have chosen a sequence of possibles where all these evils would be excluded. But God would fail in what is due to the universe, that is, in what he owes to himself. If there were only spirits they would be without the required connexion, without the order of time and place. This order demands matter, movement and its laws; to adjust these to spirits in the best possible way means to return to our world. When one looks at things only in the mass, one imagines to be practicable a thousand things that cannot properly take place. To wish that God should not give free will to rational creatures is to wish that there be none of these creatures; and to wish that God should prevent them from misusing it is to wish that there be none but these creatures alone, together with what was made for them only. If God had none but these creatures in view, he would doubtless prevent them from destroying themselves. One may say in a sense, however, that God has given to these creatures the art of always making good use of their free will, for the natural light of reason is this art. But it would be necessary always to have the will to do good, and often creatures lack the means of giving themselves the will they ought to have; often they even lack the will to use those means which indirectly give a good will. Of this I have already spoken more than once. This fault must be admitted, and one must even acknowledge that God would perhaps have been able to exempt creatures from that fault, since there is nothing to prevent, so it seems, the existence of some whose nature it would be always to have good will. But I reply that it is not necessary, and that it was not feasible
for all rational creatures to have so great a perfection, and such as would bring them so close to the Divinity. It may even be that that can only be made possible by a special divine grace. But in this case, would it be proper for God to grant it to all, that is, always to act miraculously in respect of all rational creatures? Nothing would be less rational than these perpetual miracles. There are degrees among creatures: the general order requires it. And it appears quite consistent with the order of divine government that the great privilege of strengthening in the good should be granted more easily to those who had a good will when they were in a more imperfect state, in the state of struggle and of pilgrimage, in Ecclesia militante, in statu viatorum. The good angels themselves were not created incapable of sin. Nevertheless I would not dare to assert that there are no blessed creatures born, or such as are sinless and holy by their nature. There are perhaps people who give this privilege to the Blessed Virgin, since, moreover, the Roman Church to-day places her above the angels. But it suffices us that the universe is very great and very varied: to wish to limit it is to have little knowledge thereof. 'But', M. Bayle goes on, 'God has given free will to creatures capable of sinning, without their having asked him for this grace. And he who gave such a gift would be more answerable for the unhappiness that it brought upon those who made use of it, than if he had granted it only in response to their importunate prayers.' But importunity in prayers makes no difference to God; he knows better than we what we need, and he only grants what serves the interest of the whole. It seems that M. Bayle here makes free will consist in the faculty for sinning; yet he acknowledges elsewhere that God and the Saints are free, without having this faculty. However that may be, I have already shown fully that God, doing what his wisdom and his goodness combined ordain, is not answerable for the evil that he permits. Even men, when they do their duty, are not answerable for consequences, whether they foresee them or not.
121. VI. 'It is as sure a means of taking a man's life to give him a silk cord that one knows certainly he will make use of freely to strangle himself, as to plant a few dagger thrusts in his body. One desires his death not less when one makes use of the first way, than when one employs the second: it even seems as though one desires it with a more malicious intention, since one tends to leave to him the whole trouble and the whole blame of his destruction.'