199. M. Bayle calls this answer paltry, but I find his counter-objection involved. M. Bayle will have those who are for the two principles to take their stand chiefly on the assumption of the supreme freedom of God: for if he were compelled to produce all that which he can, he would produce also sins and sorrows. Thus the Dualists could from the existence of evil conclude nothing contrary to the oneness of the principle, if this principle were as much inclined to evil as to good. There M. Bayle carries the notion of freedom too far: for even though God be supremely free, it does not follow that he maintains an indifference of equipoise: and even though he be inclined to act, it does not follow that he is compelled by this inclination to produce all that which he can. He will produce only that which he wills, for his inclination prompts him to good. I admit the supreme freedom of God, but I do not confuse it with indifference of equipoise, as if he could act without reason. M. Diroys therefore imagines that the Dualists, in their insistence that the single good principle produce no evil, ask too much; for by the same reason, according to M. Diroys, they ought also to ask that he should produce the greatest good, the less good being a kind of evil. I hold that the Dualists are wrong in respect of the first point, and that they would be right in respect of the second, where M. Diroys blames them without cause; or rather that one can reconcile the evil, or the less good, in some parts with the best in the whole. If the Dualists demanded that God should do the best, they would not be demanding too much. They are mistaken rather in claiming that the best in the whole should be free from evil in the parts, and that therefore what God has made is not the best.