the order of nature.
Nevertheless, it is easier to put forward theories on these matters than to
explain them, unless one have recourse to my system of Harmony. But the
author goes somewhat further. He believes that the mission of the Holy
Spirit was a great miracle in the beginning, but that now his operations
within us are natural. I leave it to him to explain his opinion, and to
settle the matter with other theologians. Yet I observe that he finds the
natural efficacy of prayer in the power it has of making the soul better,
of overcoming the passions, and of winning for oneself a certain degree of
new grace. I can say almost the same things on my hypothesis, which
represents the will as acting only in accordance with motives; and I am
immune from the difficulties in which the author has become involved over
his power of choosing without cause. He is in great embarrassment also with
regard to the foreknowledge of God. For if the soul is perfectly
indifferent in its choice how is it possible to foresee this choice? and
what sufficient reason will one be able to find for the knowledge of a[440]
thing, if there is no reason for its existence? The author puts off to some
other occasion the solution of this difficulty, which would require
(according to him) an entire work. For the rest, he sometimes speaks
pertinently, and in conformity with my principles, on the subject of moral
evil. He says, for example (sub-sect. 6), that vices and crimes do not
detract from the beauty of the universe, but rather add to it, just as
certain dissonances would offend the ear by their harshness if they were
heard quite alone, and yet in combination they render the harmony more
pleasing. He also points out divers goods involved in evils, for instance,
the usefulness of prodigality in the rich and avarice in the poor; indeed
it serves to make the arts flourish. We must also bear in mind that we are
not to judge the universe by the small size of our globe and of all that is
known to us. For the stains and defects in it may be found as useful for
enhancing the beauty of the rest as patches, which have nothing beautiful
in themselves, are by the fair sex found adapted to embellish the whole
face, although they disfigure the part they cover. Cotta, in Cicero's book,
had compared providence, in its granting of reason to men, to a physician
who allows wine to a patient, notwithstanding that he foresees the misuse
which will be made thereof by the pa