act, while those which pass to a lesser degree disclose their weakness and suffer. I also hold that every activity of a substances which has perception implies some pleasure, and every passion some pain, except that it may very well happen that a present advantage will be eventually destroyed by a greater evil, whence it comes that one may sin in acting or exerting his power and in finding pleasure.
XVI. The extraordinary intervention of God is not excluded in that which our particular essences express, because their expression includes everything. Such intervention, however, goes beyond the power of our natural being or of our distinct expression, because these are finite, and follow certain subordinate regulations.
There remains for us at present only to explain how it is possible that God has influence at times upon men or upon other substances by an extraordinary or miraculous intervention, since it seems that nothing is able to happen which is extraordinary or supernatural in as much as all the events which occur to the other substances are only the consequences of their natures. We must recall what was said above in regard to the miracles in the universe. These always conform to the universal law of the general order, although they may contravene the subordinate regulations, and since every person or substance is like a little world which expresses the great world, we can say that this extraordinary action of God upon this substance is nevertheless miraculous, although it is comprised in the general order of the universe in so far as it
