may be therefore, and it is probable, that there happens in the comparison between the blessed and the damned the opposite of what I said could happen in the comparison between the happy and the unhappy, namely that in the latter the proportion of degrees surpasses that of numbers, while in the comparison between intelligent and non-intelligent the proportion of numbers is greater than that of values.  One is justified in assuming that a thing may be so as long as one does not prove that it is impossible, and indeed what is here [380] put forward goes beyond assumption.

But secondly, even should one admit that there is more evil than good in the human kind, one still has every reason for not admitting that there is more evil than good in all intelligent creatures.  For there is an inconceivable number of Spirits, and perhaps of other rational creatures besides:  and an opponent cannot prove that in the whole City of God, composed as much of Spirits as of rational animals without number and of endless different kinds, the evil exceeds the good.  Although one need not, in order to answer an objection, prove that a thing is, when its mere possibility suffices, I have nevertheless shown in this present work that it is a result of the supreme perfection of the Sovereign of the Universe that the kingdom of God should be the most perfect of all states or governments possible, and that in consequence what little evil there is should be required to provide the full measure of the vast good existing there.

OBJECTION III

If it is always impossible not to sin, it is always unjust to punish.

Now it is always impossible not to sin, or rather all sin is necessary.

Therefore it is always unjust to punish.

The minor of this is proved as follows.

FIRST PROSYLLOGISM

Everything predetermined is necessary.

Every event is predetermined.

Therefore every event (and consequently sin also) is necessary.

Again this second minor is proved thus.

SECOND PROSYLLOGISM

That which is future, that which is foreseen, that which is involved in causes is predetermined.

Every event is of this kind.

Therefore every event is predetermined.

ANSWER

I admit in a certain sense the conclusion of the second prosyllogism, which is the minor of the first; but I shall deny the major of the first [381] prosyllogism, namely that everything predetermined is necessary; taking ‘necessity’, say the necessity to sin, or the impossibility of not sinning, or of not doing some action, in the sense relevant to the argument, that is, as a necessity essential and absolute, which destroys the morality of action and the justice