d, may be good or evil, and yet when some
additional circumstances are taken into account, by a consequent
consideration may be changed into the contrary. Thus that a man should
live is good; and that a man should be killed is evil, absolutely
considered. But if in a particular case we add that a man is a
murderer or dangerous to society, to kill him is a good; that he live
is an evil. Hence it may be said of a just judge, that antecedently he
wills all men to live; but consequently wills the murderer to be
hanged. In the same way God antecedently wills all men to be saved,
but consequently wills some to be damned, as His justice exacts. Nor
do we will simply, what we will antecedently, but rather we will it in
a qualified manner; for the will is directed to things as they are in
themselves, and in themselves they exist under particular
qualifications. Hence we will a thing simply inasmuch as we will it
when all particular circumstances are considered; and this is what is
meant by willing consequently. Thus it may be said that a just judge
wills simply the hanging of a murderer, but in a qualified manner he
would will him to live, to wit, inasmuch as he is a man. Such a
qualified will may be called a willingness rather than an absolute
will. Thus it is clear that whatever God simply wills takes place;
although what He wills antecedently may not take place.

Reply Obj. 2: An act of the cognitive faculty is according as the
thing known is in the knower; while an act of the appetite faculty is
directed to things as they exist in themselves. But all that can have
the nature of being and truth virtually exists in God, though it does
not all exist in created things. Therefore God knows all truth; but
does not will all good, except in so far as He wills Himself, in Whom
all good virtually exists.

Reply Obj. 3: A first cause can be hindered in its effect by
deficiency in the secondary cause, when it is not the universal first
cause, including within itself all causes; for then the effect could
in no way escape its order. And thus it is with the will of God, as
said above.
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SEVENTH ARTICLE [I, Q. 19, Art. 7]

Whether the Will of God Is Changeable?

Objection 1: It seems that the will of God is changeable. For the Lord
says (Gen. 6:7): "It repenteth Me that I have made man." But whoever
repents of what he has done, has a changeable will. Therefore God has
a changeable will.

Obj. 2: Further, it i