I have explained, for instance, why I have taken the antecedent and consequent will as preliminary and final, after the example of Thomas, of Scotus and others; how it is possible that there be incomparably more good in the glory of all the saved than there is evil in the misery of all the damned, despite that there are more of the latter; how, in saying that evil has been permitted as a conditio sine qua non of good, I mean not according to the principle of necessity, but according to the principle of the fitness of things.