with all that this world contains, by means of the all-powerful word Fiat, it is plain to see that this decree changes nothing in the constitution of things:  God leaves them just as they were in the state of mere possibility, that is, changing nothing either in their essence or nature, or even in their accidents, which are represented perfectly already in the idea of this possible world.  Thus that which is contingent and free remains no less so under the decrees of God than under his prevision.

53.  But could God himself (it will be said) then change nothing in the world?  Assuredly he could not now change it, without derogation to his wisdom, since he has foreseen the existence of this world and of what it contains, and since, likewise, he has formed this resolution to bring it into existence:  for he cannot be mistaken nor repent, and it did not behove him to from an imperfect resolution applying to one part and not the [152] whole.  Thus, all being ordered from the beginning, it is only because of this hypothetical necessity, recognized by everyone, that after God’s prevision or after his resolution nothing can be changed:  and yet the events in themselves remain contingent.  For (setting aside this supposition of the futurition of the thing and of the prevision or of the resolution of God, a supposition which already lays it down as a fact that the thing will happen, and in accordance with which one must say, ’Unumquodque, quando est, oportet esse, aut unumquodque, siquidem erit, oportet futurum esse’), the event has nothing in it to render it necessary and to suggest that no other thing might have happened in its stead.  And as for the connexion between causes and effects, it only inclined, without necessitating, the free agency, as I have just explained; thus it does not produce even a hypothetical necessity, save in conjunction with something from outside, to wit, this very maxim, that the prevailing inclination always triumphs.

54.  It will be said also that, if all is ordered, God cannot then perform miracles.  But one must bear in mind that the miracles which happen in the world were also enfolded and represented as possible in this same world considered in the state of mere possibility; and God, who has since performed them, when he chose this world had even then decreed to perform them.  Again the objection will be made that vows and prayers, merits and demerits, good and bad actions avail nothing, since nothing can be changed.  This objection causes most perplexity to people in general, and yet it is purely a sophism.  These prayers, these vows, these good or bad actions that occur to-day were already before God when he formed the resolution to order things.  Those things which happen in this existing world were represented, with their effects and their consequences, in the idea of this same world, while it was still possible only; they were represented therein, attracting God’s grace whether natural or supernatural, requiring punishments