211. While I was in France I showed to M. Arnauld a dialogue I had composed in Latin on the cause of evil and the justice of God; it was not only before his disputes with Father Malebranche, but even before the book on _The Search for Truth_ appeared. That principle which I uphold here, namely that sin had been permitted because it had been involved in the best plan for the universe, was already applied there; and M. Arnauld did not seem to be startled by it. But the slight contentions which he has since had with Father Malebranche have given him cause to examine this subject with closer attention, and to be more severe in his judgement thereof. Yet I am not altogether pleased with M. Bayle's manner of expression here on this subject, and I am not of the opinion 'that a more composite and less productive plan might be more capable of averting irregularities'. Rules are the expression of general will: the more one observes rules, the more regularity there is; simplicity and productivity are the aim of rules. I shall be met with the objection that a uniform system will be free from irregularities. I answer that it would be an irregularity to be too uniform, that would offend against the rules of harmony. _Et citharoedus Ridetur chorda qui semper oberrat eadem_. I believe therefore that God can follow a simple, productive, regular plan; but I do not believe that the best and the most regular is always opportune for all creatures simultaneously; and I judge _a posteriori_, for the plan chosen by God is not so. I have, however, also shown this _a priori_ in examples taken from mathematics, and I will presently give another here. An Origenist who maintains that all rational creatures become happy in the end will be still easier to satisfy. He will say, in imitation of St. Paul's saying about the sufferings of this life, that those which are finite are not worthy to be compared with eternal bliss.