ood fortune to hear it, than Capernaum?

103. But were one to admit even here this use of mediate knowledge against
all appearances, this knowledge still implies that God considers what a man
would do in such and such circumstances; and it always remains true that
God could have placed him in other circumstances more favourable, and given
him inward or outward succour capable of vanquishing the most abysmal
wickedness existing in any soul. I shall be told that God is not bound to
do so, but that is not enough; it must be added that greater reasons
prevent him from making all his goodness felt by all. Thus there must [180]
needs be choice; but I do not think one must seek the reason altogether in
the good or bad nature of men. For if with some people one assume that God,
choosing the plan which produces the most good, but which involves sin and
damnation, has been prompted by his wisdom to choose the best natures in
order to make them objects of his grace, this grace would not sufficiently
appear to be a free gift. Accordingly man will be distinguishable by a kind
of inborn merit, and this assumption seems remote from the principles of
St. Paul, and even from those of Supreme Reason.

104. It is true that there are reasons for God's choice, and the
consideration of the object, that is, the nature of man, must needs enter
therein; but it does not seem that this choice can be subjected to a rule
such as we are capable of conceiving, and such as may flatter the pride of
men. Some famous theologians believe that God offers more grace, and in a
more favourable way, to those whose resistance he foresees will be less,
and that he abandons the rest to their self-will. We may readily suppose
that this is often the case, and this expedient, among those which make man
distinguishable by anything favourable in his nature, is the farthest
removed from Pelagianism. But I would not venture, notwithstanding, to make
of it a universal rule. Moreover, that we may not have cause to vaunt
ourselves, it is necessary that we be ignorant of the reasons for God's
choice. Those reasons are too diverse to become known to us; and it may be
that God at times shows the power of his grace by overcoming the most
obstinate resistance, to the end that none may have cause either to despair
or to be puffed up. St. Paul, as it would seem, had this in mind when he
offered himself as an example. God, he said, has had mercy upon me, to give
a great example of