As to will is a greater perfection than barely to be, so to will good is more perfect than to will. The step from power to a virtuous act is the greatest perfection in man. Power is only a balance or poise between virtue and vice, or a suspension between good and evil. The passage or step to the act is a decision or determination for the good, and consequent by the superior good. The power susceptible of good and evil comes from God, which we have fully evinced. Now, shall we affirm that the decisive stroke that determines to the greater good either is not at all, or is less owing to Him? All this evidently proves what the Apostle says, viz., that God "works both to will and to do of His good pleasure." Here is man's dependence; let us look for his liberty. SECT. LXVI. Of Man's Liberty. I am free, nor can I doubt of it. I am intimately and invincibly convinced that I can either will or not will, and that there is in me a choice not only between willing and not willing, but also between divers wills about the variety of objects that present themselves. I am sensible, as the Scripture says, that I "am in the hands of my Council," which alone suffices to show me that my soul is not corporeal. All that is body or corporeal does not in the least determine itself, and is, on the contrary, determined in all things by laws called physical, which are necessary, invincible, and contrary to what I call liberty. From thence I infer that my soul is of a nature entirely different from that of my body. Now who is it that was able to join by a reciprocal union two such different natures, and hold them in so just a concert for all their respective operations? That tie, as we observed before, cannot be formed but by a Superior Being, who comprehends and unites those two sorts of perfections in His own infinite perfection. SECT. LXVII. Man's Liberty Consists in that his Will by determining, Modifies Itself.