chosen; on the other hand, however, it is also possible to say that he has particular intentions which are exceptions to the subordinate regulations above mentioned. Of God’s laws, however, the most universal, i.e., that which rules the whole course of the universe, is without exceptions.
It is possible to say that God desires everything which is an object of his particular intention. When we consider the objects of his general intentions, however, such as are the modes of activities of created things and especially of the reasoning creatures with whom God wishes to co-operate, we must make a distinction; for if the action is good in itself, we may say that God wishes it and at times commands it, even though it does not take place; but if it is bad in itself and becomes good only by accident through the course of events and especially after chastisement and satisfaction have corrected its malignity and rewarded the ill with interest in such a way that more perfection results in the whole train of circumstances than would have come if that ill had not occurred,—if all this takes place we must say that God permits the evil, and not that he desired it, although he has co-operated by means of the laws of nature which he has established. He knows how to produce the greatest good from them.
VIII. In order to distinguish between the activities of God and the activities of created things we must explain the conception of an individual substance.
It is quite difficult to distinguish God’s actions from those of his creatures. Some think that God does everything; others imagine that he only con-
