ed the other
three mentioned by Augustine (De Nat. Boni iii), "mode," species,
and "order," and also those he mentions (QQ. 83, qu. 18): "that which
exists; whereby it is distinguished; whereby it agrees." For a thing
exists by its substance, is distinct by its form, and agrees by its
order. Other similar expressions may be easily reduced to the above.

Reply Obj. 1: The representation of the trace is to be referred to
the appropriations: in which manner we are able to arrive at a
knowledge of the trinity of the divine persons from creatures, as we
have said (Q. 32, A. 1).

Reply Obj. 2: A creature properly speaking is a thing
self-subsisting; and in such are the three above-mentioned things to
be found. Nor is it necessary that these three things should be found
in all that exists in the creature; but only to a subsisting being is
the trace ascribed in regard to those three things.

Reply Obj. 3: The processions of the persons are also in some way the
cause and type of creation; as appears from the above (A. 6).
_______________________

EIGHTH ARTICLE [I, Q. 45, Art. 8]

Whether Creation Is Mingled with Works of Nature and Art?

Objection 1: It would seem that creation is mingled in works of
nature and art. For in every operation of nature and art some form is
produced. But it is not produced from anything, since matter has no
part in it. Therefore it is produced from nothing; and thus in every
operation of nature and art there is creation.

Obj. 2: Further, the effect is not more powerful than its cause. But
in natural things the only agent is the accidental form, which is an
active or a passive form. Therefore the substantial form is not
produced by the operation of nature; and therefore it must be
produced by creation.

Obj. 3: Further, in nature like begets like. But some things are
found generated in nature by a thing unlike to them; as is evident in
animals generated through putrefaction. Therefore the form of these
is not from nature, but by creation; and the same reason applies to
other things.

Obj. 4: Further, what is not created, is not a creature. If therefore
in nature's productions there were not creation, it would follow that
nature's productions are not creatures; which is heretical.

_On the contrary,_ Augustine (Super Gen. v, 6,14,15) distinguishes
the work of propagation, which is a work of nature, from the work of
creation.

_I answer that,_ The doubt on this subject arises from the f