XXIX. Yet we think directly by means of our own ideas and not through God’s.
Nevertheless I cannot approve of the position of certain able philosophers who seem to hold that our ideas themselves are in God and not at all in us. I think that in taking this position they have neither sufficiently considered the nature of substance, which we have just explained, nor the entire extension and independence of the soul which includes all that happens to it, and expresses God, and with him all possible and actual beings in the same way that an effect expresses its cause. It is indeed inconceivable that the soul should think using the ideas of something else. The soul when it thinks of anything must be affected effectively in a certain manner, and it must needs have in itself in advance not only the passive capacity of being thus affected, a capacity already wholly determined, but it must have besides an active power by virtue of which it has always had in its nature the marks of the future production of this thought, and the disposition to produce it at its proper time. All of this shows that the soul already includes the idea which is comprised in any particular thought.
XXX. How God inclines our souls without necessitating them; that there are no grounds for complaint; that we must not ask why Judas sinned because this free act is contained in his concept, the only question being why Judas the sinner is admitted to existence, preferably to other possible persons; concerning the original imperfection or limitation before the fall and concerning the different degrees of grace.
Regarding the action of God upon the human
