Page:Leibniz Discourse on Metaphysics etc (1908).djvu/78

 case then the natural dispositions in so far as they were good would be like gifts of grace, since God would have given advantages to some over others; and therefore, since he would well know that the natural advantages which he had given would serve as motives for his grace or for his extraordinary assistance, would not everything be reduced to his mercy? I think, therefore, that since we do not know how much and in what way God regards natural dispositions in the dispensations of his grace, it would be safest and most exact to say, in accordance with our principles and as I have already remarked, that there must needs be among possible beings the person Peter or John whose concept or idea contains all that particular sequence of ordinary and extraordinary manifestations of grace together with the rest of the accompanying events and circumstances, and that it has pleased God to choose him among an infinite number of persons equally possible for actual existence. When we have said this there seems nothing left to ask, and all difficulties vanish. For in regard to that great and ultimate question why it has pleased God to choose him among so great a number of possible persons, it is surely unreasonable to demand more than the general reasons which we have given. The reasons in detail surpass our ken. Therefore, instead of postulating an absolute decree, which being without reason would be unreasonable, and instead of postulating reasons which do not succeed in solving the difficulties and in turn have need themselves of reasons, it will be best to say with St. Paul that there are for God’s choice certain great reasons of wisdom and congruity which he