 Arnauld follows Aquinas in saying that the will is not free with regard to two objects, first, happiness, apprehended as the ultimate object of volition, and, second, God, seen face to face by the blessed in heaven. In these two cases, one wills (or loves) the object with “necessity of nature,” and hence not freely. In all other cases, the will is free, and when one wills, one does so  freely.[38]  Arnauld provides a compact formula for this theory: “The best and shortest notion one can have of free will is to say with St. Thomas that it is a potestas ou facultas ad opposita” (Letter to Bossuet, juillet 1693, OA,  3:662).[39]