263 THE MONADOLOGY 



also in relation to this divine City that God specially 

 has goodness 138 , while His wisdom and His power are 

 manifested everywhere. (Theod. 146 ; Abrege, Object. 2.) 

 87. As we have shown above that there is a perfect 

 harmony between the two realms in nature, one* of efficient, 

 and the other of final causes, we should here notice also 

 another harmony between the physical realm of nature 

 and the moral realm of grace 139 , that is to say, between 

 God, considered as Architect of the mechanism [machine] 

 of the universe and God considered as Monarch of the 

 divine City of spirits [esprits]. (Theod. 62, 74, 118, 248, 

 v 112, 130, 247.) 



Sermonibus, vi. 112 a: 'God desired to manifest the riches of His 

 glory, and on this account He created the rational or intellectual 

 creature, that He might manifest to him the riches of His glory ; 

 for this creature alone can perceive the glory of God with in- 

 tellectual appreciation {intellecluali gustu~] ; but these riches [of the 

 glory of God] are eternal life.' ' God wishes to be known, and 

 hence on this account all things are' (loc. cit., 1043). Of. also 

 Schiller's ' Freundlos war der grosse Weltenmeister,' &c. (Die 

 Freundsckaff) . 



138 Because moral distinctions and moral qualities belong specially 

 to the moral order, i. e. to the society of rational souls. 



is9 ipjjg q ues tion of the relation between the realm of nature 

 and that of grace is, in one form or another, perennial. Leibniz 

 seeks to apply the principles of his philosophy in a reconciling 

 spirit to the seventeenth-century discussion of the question in its 

 theological form. The harmony, of which Leibniz speaks, must 

 not be taken as meaning (like the harmony between the Monads) 

 that the two realms of nature and of grace are entirely exclusive 

 of one another. The realm of final causes, for instance, does not 

 belong entirely to nature : the realm of grace is the realm of 

 final causes in its highest form. The relation between nature 

 and grace is analogous to that between body and soul. Just as 

 body, considered as an aggregate, is merely phenomenal and there- 

 fore quite distinct from soul or real substance, while yet it is 

 a phenomenon bene fundatum and its reality is that of its component 

 Monads or souls ; so nature, considered as subject to the law of 

 efficient causes, is quite distinct from grace, while yet, since 

 efficient causes, even in nature itself, derive their meaning and 

 force from final causes, nature finds its perfection in grace, 

 which is the highest expression of final cause. 88 and 89 

 illustrate this. Cf. Principles of Nature and of Grace, 15. 



