The Search for Truth

204. The excellent author of The Search for Truth passed from philosophy to theology.

He published finally an admirable treatise on Nature and Grace.

Here he showed in his way (as M. Bayle explained in his Divers Thoughts on the Comet, ch. 234) that the events which spring from the enforcement of general laws are not the object of a particular will of God. It is true that when one wills a thing one wills also in a sense everything that is necessarily attached to it, and in consequence God cannot will general laws without also willing in a sense all the particular effects that must of necessity be derived from them.

But it is always true that these particular events are not willed for their own sake, and that is what is meant by the expression that they are not willed by a particular and direct will. There is no doubt that when God resolved to act outside himself, he made choice of a manner of action which should be worthy of the supremely perfect Being, that is, which should be infinitely simple and uniform, but yet of an infinite productivity.

One may even suppose that this manner of action by general acts of will appeared to him preferable—although there must thence result some superfluous events (and even bad if they are taken separately, that is my own addition)—to another manner more composed and more regular; such is Father Malebranche’s opinion. Nothing is more appropriate than this assumption (according to the opinion of M. Bayle, when he wrote his Divers Thoughts on the Comet) to solve a thousand difficulties which are brought up against divine providence: ‘To ask God’, he says, ‘why he has made things which serve to render men more wicked, that would be to ask why God has carried out his plan (which can only be of infinite beauty) by the simplest and most uniform methods, and why, by a complexity of decrees that would unceasingly cut across one another, he has not prevented the wrong use of man’s free will.’ He adds ’that miracles being particular acts of will must have an end worthy of God’.

205. On these foundations he makes some good reflexions (ch. 231) concerning the injustice of those who complain of the prosperity of the wicked. ‘I shall have no scruples’, he says, ‘about saying that all those who are surprised at the prosperity of the wicked have pondered very little upon the nature of God, and that they have reduced the obligations of a cause which directs all things, to the scope of a providence altogether subordinate; and that is small-minded. What then! Should God, after having made free causes and necessary causes, in a mixture infinitely well fitted to show forth the wonders of his infinite wisdom, have established laws consistent with the nature of free causes, but so lacking in firmness that the slightest trouble that came upon a man would overthrow them entirely, to the ruin of human freedom? A mere city governor will become an object of ridicule if he changes his regulations and orders as often as someone is pleased to murmur against him. And shall God, whose laws concern a good so universal that all of the world that is visible to us perchance enters into it as no more than a trifling accessary, be bound to depart from his laws, because they to-day displease the one and to-morrow the other? Or again because a superstitious person, deeming wrongly that a monstrosity presages something deadly, proceeds from his error to a criminal sacrifice? Or because a good [256]soul, who yet does not value virtue highly enough to believe that to have none is punishment enough in itself, is shocked that a wicked man should become rich and enjoy vigorous health? Can one form any falser notions of a universal providence? Everyone agrees that this law of nature, the strong prevails over the weak, has been very wisely laid down, and that it would be absurd to maintain that when a stone falls on a fragile vase which is the delight of its owner, God should depart from this law in order to spare that owner vexation. Should one then not confess that it is just as absurd to maintain that God must depart from the same law to prevent a wicked man from growing rich at the expense of a good man? The more the wicked man sets himself above the promptings of conscience and of honour, the more does he exceed the good man in strength, so that if he comes to grips with the good man he must, according to the course of nature, ruin him. If, moreover, they are both engaged in the business of finance, the wicked man must, according to the same course of nature, grow richer than the good man, just as a fierce fire consumes more wood than a fire of straw. Those who would wish sickness for a wicked man are sometimes as unfair as those who would wish that a stone falling on a glass should not break it: for his organs being arranged as they are, neither the food that he takes nor the air that he breathes can, according to natural laws, be detrimental to his health. Therefore those who complain about his health complain of God’s failure to violate the laws which he has established. And in this they are all the more unfair because, through combinations and concatenations which were in the power of God alone, it happens often enough that the course of nature brings about the punishment of sin.’

206. It is a thousand pities that M. Bayle so soon quitted the way he had so auspiciously begun, of reasoning on behalf of providence: for his work would have been fruitful, and in saying fine things he would have said good things as well. I agree with Father Malebranche that God does things in the way most worthy of him. But I go a little further than he, with regard to ‘general and particular acts of will’. As God can do nothing without reasons, even when he acts miraculously, it follows that he has no will about individual events but what results from some general truth or will. Thus I would say that God never has a particular will such as this Father implies, that is to say, a particular primitive will.

207. I think even that miracles have nothing to distinguish them from other events in this regard: for reasons of an order superior to that of Nature prompt God to perform them. Thus I would not say, with this Father, that God departs from general laws whenever order requires it: he departs from one law only for another law more applicable, and what order requires cannot fail to be in conformity with the rule of order, which is one of the general laws. The distinguishing mark of miracles (taken in the strictest sense) is that they cannot be accounted for by the natures of created things. That is why, should God make a general law causing bodies to be attracted the one to the other, he could only achieve its operation by perpetual miracles. And likewise, if God willed that the organs of human bodies should conform to the will of the soul, according to the system of occasional causes, this law also would come into operation only through perpetual miracles.

208. Thus one must suppose that, among the general rules which are not absolutely necessary, God chooses those which are the most natural, which it is easiest to explain, and which also are of greatest service for the explanation of other things. That is doubtless the conclusion most excellent and most pleasing; and even though the System of Pre-established Harmony were not necessary otherwise, because it banishes superfluous miracles, God would have chosen it as being the most harmonious. The ways of God are those most simple and uniform: for he chooses rules that least restrict one another. They are also the most productive in proportion to the simplicity of ways and means. It is as if one said that a certain house was the best that could have been constructed at a certain cost. One may, indeed, reduce these two conditions, simplicity and productivity, to a single advantage, which is to produce as much perfection as is possible: thus Father Malebranche’s system in this point amounts to the same as mine. Even if the effect were assumed to be greater, but the process less simple, I think one might say that, when all is said and done, the effect itself would be less great, taking into account not only the final effect but also the mediate effect. For the wisest mind so acts, as far as it is possible, that the means are also in a sense ends, that is, they are desirable not only on account of what they do, but on account of what they are. The more intricate processes take up too much ground, too much space, too much place, too much time that might have been better employed.

209. Everything resolves itself into this greatest perfection, we return to my law of the best.

For perfection includes not only the moral good and the physical good of intelligent creatures, but also the good which is purely metaphysical, and concerns also creatures devoid of reason. It follows that the evil that is in rational creatures happens only by concomitance, not by antecedent will but by a consequent will, as being involved in the best possible plan; and the metaphysical good which includes everything makes it necessary sometimes to admit physical evil and moral evil.

It so happens that the ancient Stoics were not far removed from this system. M. Bayle remarked upon this himself in his Dictionary in the article on ‘Chrysippus’, rem. T. It is of importance to give his own words, in order sometimes to face him with his own objections and to bring him back to the fine sentiments that he had formerly pronounced: ‘Chrysippus’, he says (p. 930), ‘in his work on Providence examined amongst other questions this one: Did the nature of things, or the providence that made the world and the human kind, make also the diseases to which men are subject? He answers that the chief design of Nature was not to make them sickly, that would not be in keeping with the cause of all good; but Nature, in preparing and producing many great things excellently ordered and of great usefulness, found that some drawbacks came as a result, and thus these were not in conformity with the original design and purpose; they came about as a sequel to the work, they existed only as consequences.

For the formation of the human body, Chrysippus said, the finest idea as well as the very utility of the work demanded that the head should be composed of a tissue of thin, fine bones; but because of that it was bound to have the disadvantage of not being able to resist blows. Nature made health, and at the same time it was necessary by a kind of concomitance that the source of diseases should be opened up. The same thing applies with regard to virtue; the direct action of Nature, which brought it forth, produced by a counter stroke the brood of vices. I have not translated literally, for which reason I give here the actual Latin of Aulus Gellius, for the benefit of those who understand that language (Aul. Gellius, lib. 6, cap. 1): “Idem Chrysippus in eod. lib. (quarto, περι προνοιας) tractat consideratque, dignumque esse id quaeri putat, ει ‛αι των ανθρωπων νοσοι κατα φυσιν γιγνονται. Id est, naturane ipsa rerum, vel [259]providentia quae compagem hanc mundi et genus hominum fecit, morbos quoque et debilitates et aegritudines corporum, quas patiuntur homines, fecerit. Existimat autem non fuisse hoc principale naturae consilium, ut faceret homines morbis obnoxios. Nunquam enim hoc convenisse naturae auctori parentique rerum omnium bonarum. Sed quum multa, inquit, atque magna gigneret, pareretque aptissima et utilissima, alia quoque simul agnata sunt incommoda iis ipsis, quae faciebat, cohaerentia: eaque non per naturam, sed per sequelas quasdam necessarias facta dicit, quod ipse appellat κατα παρακολουθησιν. Sicut, inquit, quum corpora hominum natura fingeret, ratio subtilior et utilitas ipsa operis postulavit ut tenuissimis minutisque ossiculis caput compingeret. Sed hanc utilitatem rei majoris alia quaedam incommoditas extrinsecus consecuta est, ut fieret caput tenuiter munitum et ictibus offensionibusque parvis fragile. Proinde morbi quoque et aegritudines partae sunt, dum salus paritur. Sic Hercle, inquit, dum virtus hominibus per consilium naturae gignitur, vitia ibidem per affinitatem contrariam nata sunt.” I do not think that a pagan could have said anything more reasonable, considering his ignorance of the first man’s fall, the knowledge of which has only reached us through revelation, and which indeed is the true cause of our miseries. If we had sundry like extracts from the works of Chrysippus, or rather if we had his works, we should have a more favourable idea than we have of the beauty of his genius.’