Consequently, the final will or the decree of God, resulting from all the considerations he can have, would be to give it to them. And, far from being subject to blame for this, he would be blameworthy if he did not so. Thus the evil, or the mixture of goods and evils wherein the evil prevails, happens only _by concomitance_, because it is connected with greater goods that are outside this mixture. This mixture, therefore, or this compound, is not to be conceived as a grace or as a gift from God to us; but the good that is found mingled therein will nevertheless be good. Such is God's gift of reason to those who make ill use thereof. It is always a good in itself; but the combination of this good with the evils that proceed from its abuse is not a good with regard to those who in consequence thereof become unhappy. Yet it comes to be by concomitance, because it serves a greater good in relation to the universe. And it is doubtless that which prompted God to give reason to those who have made it an instrument of their unhappiness. Or, to put it more precisely, in accordance with my system God, having found among the possible beings some rational creatures who misuse their reason, gave existence to those who are included in the best possible plan of the universe. Thus nothing prevents us from admitting that God grants goods which turn into evil by the fault of men, this often happening to men in just punishment of the misuse they had made of God's grace. Aloysius [191] Novarinus wrote a book _De Occultis Dei Beneficiis_: one could write one _De Occultis Dei Poenis_. This saying of Claudian would be in place here with regard to some persons: _Tolluntur in altum,_ _Ut lapsu graviore ruant_. But to say that God should not give a good which he knows an evil will will abuse, when the general plan of things demands that he give it; or again to say that he should give certain means for preventing it, contrary to this same general order: that is to wish (as I have observed already) that God himself become blameworthy in order to prevent man from being so. To object, as people do here, that the goodness of God would be smaller than that of another benefactor who would give a more useful gift, is to overlook the fact that the goodness of a benefactor is not measured by a single benefit. It may well be that a gift from a private person is greater than one from a prince, but the gifts of this private person all taken together will be much inferior to the prince's gifts all together. Thus one can esteem fittingly the good things done by God only when one considers their whole extent by relating them to the entire universe. Moreover, one may say that the gifts given in the expectation that they will harm are the gifts of an enemy, [Greek: hechthron dora adora], _Hostibus eveniant talia dona meis._