3. But even though one should grant to man this freedom wherewith he arrays himself to his own hurt, the conduct of God could not but provide matter for a criticism supported by the presumptuous ignorance of men, who would wish to exculpate themselves wholly or in part at the expense of God. It is objected that all the reality and what is termed the substance of the act in sin itself is a production of God, since all creatures and all their actions derive from him that reality they have. Whence one could infer not only that he is the physical cause of sin, but also that he is its moral cause, since he acts with perfect freedom and does nothing without a complete knowledge of the thing and the consequences that it may have. Nor is it enough to say that God has made for himself a law to co-operate with the wills or resolutions of man, whether we express ourselves in terms of the common opinion or in terms of the system of occasional causes. Not only will it be found strange that he should have made such a law for himself, of whose results he was not ignorant, but the principal difficulty is that it seems the evil will itself cannot exist without co-operation, and even without some predetermination, on his part, which contributes towards begetting this will in man or in some other rational creature. For an action is not, for being evil, the less dependent on God. Whence one will come at last to the conclusion that God does all, the good and the evil, indifferently; unless one pretend with the Manichaeans that there are two principles, the one good and the other evil. Moreover, according to the general opinion of theologians and philosophers, conservation being a [125] perpetual creation, it will be said that man is perpetually created corrupt and erring. There are, furthermore, modern Cartesians who claim that God is the sole agent, of whom created beings are only the purely passive organs; and M. Bayle builds not a little upon that idea.