selves it can be said that the more we are enlightened and informed in regard to the works of God the more will we be disposed to find them excellent and conforming entirely to that which we might desire.
II. Against those who hold that there is in the works of God no goodness, or that the principles of goodness and beauty are arbitrary.
Therefore I am far removed from the opinion of those who maintain that there are no principles of goodness or perfection in the nature of things, or in the ideas which God has about them, and who say that the works of God are good only through the formal reason that God has made them. If this position were true, God, knowing that he is the author of things, would not have to regard them afterwards and find them good, as the Holy Scripture witnesses. Such anthropological expressions are used only to let us know that excellence is recognized in regarding the works themselves, even if we do not consider their evident dependence on their author. This is confirmed by the fact that it is in reflecting upon the works that we are able to discover the one who wrought. They must therefore bear in themselves his character. I confess that the contrary opinion seems to me extremely dangerous and closely approaches that of recent innovators who hold that the beauty of the universe and the goodness which we attribute to the works of God are chimeras of human beings who think of God in human terms. In saying, therefore, that things are not good according to any standard of goodness, but simply by the will of God, it seems
