nd sensible being. Hence the ideas of
things, though not existing in themselves, are life in the divine
mind, as having a divine existence in that mind.

Reply Obj. 3: If form only, and not matter, belonged to natural
things, then in all respects natural things would exist more truly in
the divine mind, by the ideas of them, than in themselves. For which
reason, in fact, Plato held that the _separate_ man was the true man;
and that man as he exists in matter, is man only by participation.
But since matter enters into the being of natural things, we must say
that those things have simply being in the divine mind more truly
than in themselves, because in that mind they have an uncreated
being, but in themselves a created being: whereas this particular
being, a man, or horse, for example, has this being more truly in its
own nature than in the divine mind, because it belongs to human
nature to be material, which, as existing in the divine mind, it is
not. Even so a house has nobler being in the architect's mind than in
matter; yet a material house is called a house more truly than the
one which exists in the mind; since the former is actual, the latter
only potential.

Reply Obj. 4: Although bad things are in God's knowledge, as being
comprised under that knowledge, yet they are not in God as created by
Him, or preserved by Him, or as having their type in Him. They are
known by God through the types of good things. Hence it cannot be
said that bad things are life in God. Those things that are not in
time may be called life in God in so far as life means understanding
only, and inasmuch as they are understood by God; but not in so far
as life implies a principle of operation.
_______________________

QUESTION 19

THE WILL OF GOD
(In Twelve Articles)

After considering the things belonging to the divine knowledge, we
consider what belongs to the divine will. The first consideration is
about the divine will itself; the second about what belongs strictly
to His will; the third about what belongs to the intellect in
relation to His will. About His will itself there are twelve points
of inquiry:

(1) Whether there is will in God?

(2) Whether God wills things apart from Himself?

(3) Whether whatever God wills, He wills necessarily?

(4) Whether the will of God is the cause of things?

(5) Whether any cause can be assigned to the divine will?

(6) Whether the divine will is always fulfilled?

(7) Whether the wi