Indeed, the forms of things generated, and their properties, remain in them after generation until the end, since they become natural to them. So, it does not seem to be possible to say that God produces the same effects that natural agents produce. Now, the voluntary agent attains the divine likeness because it acts freely, for we showed in Book One [88] that there is free choice in God. As an indication of this, they assert that the more that is added to the quantity of a body, the heavier it becomes and the more its motion is slowed down. Nor, in fact, is even the lowest body prevented from. [24] In the case of animals generated from putrefaction, the substantial form is caused by a corporeal agent, namely, the celestial body which is the first agent of alteration; and so all things that produce a change of form in these lower bodies do so by its power. This text has led many to assume that concentration on it alone suffices to understand and appraise the proof. However, if it is in the genus of accident, it must be caused by the principles of some substance, and thus it will be natural to this substance, though perhaps it may not be natural to another substance. [3] Again, the form proper to any being does not come to be in another being unless the first being is the agent of this event, for an agent makes something like itself by communicating its form to another thing. But the fact that a person lacks the aforesaid knowledge of God makes him appear very blameworthy. So, the principle of its motion must be something that moves as a result of apprehension. [6] Moreover, just as the natural desire to know is present in all intellectual natures, so is there present in them the natural desire to put off ignorance and lack of knowledge. It remains, then, that it is an operation in accord with wisdom, the chief of the three remaining intellectual virtues, which are wisdom, science, and understanding, as he points out in Ethics VI [6: 1141a 3]. Now, a first principle has no cause, whether direct or accidental. Therefore, since no power surpasses the divine power, it is impossible for this vision to be taken away by violence. Chapter 74 And so, by this kind of vision it comes into the participation of eternity; and for the same reason, so does any other created intellect that sees God. Therefore, it is not possible for the attainment of this vision to be accomplished by a created intellect except through divine action. Also pertinent to these spirits is the execution of divine works which are done outside the order of nature, for these are most sublime among the divine ministrations. In fact, if there have been any men who have discovered the truth about divine things in such a way, by means of demonstration, that no falsity attached to their judgment, it is clear that there have been few such. HOW THINGS IMITATE DIVINE GOODNESS The view of Solomon is also in accord with this, for he says: “The fool shall serve the wise” (Prov. Secondly, even among local motions the circular is prior. Therefore, this blessedness is frequently termed glory in Sacred Scripture; for instance, it is said in the Psalm (149:5): "The saints shall rejoice in glory." So, since the divine power is sufficient to produce natural effects, it is superfluous to use natural powers, too, for the production of the same effects. Now, deficiencies of this kind are far removed from God, because He knows all singular things, and He does not make an effort to understand, or require any time for it; since, by understanding Himself He knows all other things, as we showed above. Thus, we will understand through it, as we now understand through the possible intellect; and since it is the function of the power of the agent intellect to make all things which are potentially intelligible to be actually understood, and to understand the separate substances, we will understand separate substances in this life, and also all non-separate intelligible things. Likewise, a person wills to do a disorderly action for the sake of some sensory good to be attained; he does not intend the dis order, nor does handwill it simply for itself, but for the sake of this result. Now, everything that is comprehended by a knower is known by him in as perfect a way as the knowable object permits. [7] Again, for every motion that is from a nature, as an active principle, if its approach to something be natural, then its removal from that objective must be unnatural and against nature. But divine substance exceeds all the capacity of a created intellect, even more than understanding exceeds the capacity of sense. Now, the ultimate end of the divine will is His goodness, and the nearest thing to this latter, among created things, is the good of the order of the whole universe, since every particular good of this or that thing is ordered to it as to an end (just as the less perfect is ordered to what is more perfect); and so, each part is found to be for the sake of its whole.

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