tes the conclusion perfectly, is one
only; whereas probable means of proof are many. Likewise when
operation is concerned, if the means be equal, so to speak, to the
end, one only is sufficient. But the creature is not such a means to
its end, which is God; and hence the multiplication of creatures is
necessary.
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SECOND ARTICLE [I, Q. 47, Art. 2]

Whether the Inequality of Things Is from God?

Objection 1: It would seem that the inequality of things is not from
God. For it belongs to the best to produce the best. But among things
that are best, one is not greater than another. Therefore, it belongs
to God, Who is the Best, to make all things equal.

Obj. 2: Further, equality is the effect of unity (Metaph. v, text
20). But God is one. Therefore, He has made all things equal.

Obj. 3: Further, it is the part of justice to give unequal to unequal
things. But God is just in all His works. Since, therefore, no
inequality of things is presupposed to the operation whereby He gives
being to things, it seems that He has made all things equal.

_On the contrary,_ It is said (Ecclus. 33:7): "Why does one day excel
another, and one light another, and one year another year, one sun
another sun? [Vulg.: 'when all come of the sun']. By the knowledge of
the Lord they were distinguished."

_I answer that,_ When Origen wished to refute those who said that the
distinction of things arose from the contrary principles of good and
evil, he said that in the beginning all things were created equal by
God. For he asserted that God first created only the rational
creatures and all equal; and that inequality arose in them from
free-will, some being turned to God more and some less, and others
turned more and others less away from God. And so those rational
creatures which were turned to God by free-will, were promoted to the
order of angels according to the diversity of merits. And those who
were turned away from God were bound down to bodies according to the
diversity of their sin; and he said this was the cause of the creation
and diversity of bodies. But according to this opinion, it would
follow that the universality of bodily creatures would not be the
effect of the goodness of God as communicated to creatures, but it
would be for the sake of the punishment of sin, which is contrary to
what is said: "God saw all the things that He had made, and they were
very good" (Gen. 1:31). And, as Augustine says (De Civ