part of God is at least not praiseworthy, for all praise ought to be founded upon reason which ex hypothesi is not present here. My opinion is that God does nothing for which he does not deserve to be glorified.
IV. That love for God demands on our part complete satisfaction with and acquiescence in that which he has done.
The general knowledge of this great truth that God acts always in the most perfect and most desirable manner possible, is in my opinion the basis of the love which we owe to God in all things; for he who loves seeks his satisfaction in the felicity or perfection of the object loved and in the perfection of his actions. Idem velle et idem nolle vera amicitia est. I believe that it is difficult to love God truly when one, having the power to change his disposition, is not disposed to wish for that which God desires. In fact those who are not satisfied with what God does seem to me like dissatisfied subjects whose attitude is not very different from that of rebels. I hold therefore, that on these principles, to act conformably to the love of God it is not sufficient to force oneself to be patient, we must be really satisfied with all that comes to us according to his will. I mean this acquiescence in regard to the past; for as regards the future one should not be a quietist with the arms folded, open to ridicule, awaiting that which God will do; according to the sophism which the ancients called λόγον άεργον, the lazy reason. It is necessary to act conformably to the presumptive will of God as far as we are able to judge of it, trying with all our
