e has free
will with respect to what He does not necessarily will.

Reply Obj. 1: Jerome seems to deny free-will to God not simply, but
only as regards the inclination to sin.

Reply Obj. 2: Since the evil of sin consists in turning away from the
divine goodness, by which God wills all things, as above shown, it is
manifestly impossible for Him to will the evil of sin; yet He can
make choice of one of two opposites, inasmuch as He can will a thing
to be, or not to be. In the same way we ourselves, without sin, can
will to sit down, and not will to sit down.
_______________________

ELEVENTH ARTICLE [I, Q. 19, Art. 11]

Whether the Will of Expression Is to Be Distinguished in God?

Objection 1: It seems that the will of expression is not to be
distinguished in God. For as the will of God is the cause of things,
so is His wisdom. But no expressions are assigned to the divine
wisdom. Therefore no expressions ought to be assigned to the divine
will.

Obj. 2: Further, every expression that is not in agreement with the
mind of him who expresses himself, is false. If therefore the
expressions assigned to the divine will are not in agreement with
that will, they are false. But if they do agree, they are
superfluous. No expressions therefore must be assigned to the divine
will.

_On the contrary,_ The will of God is one, since it is the very
essence of God. Yet sometimes it is spoken of as many, as in the
words of Ps. 110:2: "Great are the works of the Lord, sought out
according to all His wills." Therefore sometimes the sign must be
taken for the will.

_I answer that,_ Some things are said of God in their strict sense;
others by metaphor, as appears from what has been said before
(Q. 13, A. 3). When certain human passions are predicated of the
Godhead metaphorically, this is done because of a likeness in the
effect. Hence a thing that is in us a sign of some passion, is
signified metaphorically in God under the name of that passion. Thus
with us it is usual for an angry man to punish, so that punishment
becomes an expression of anger. Therefore punishment itself is
signified by the word anger, when anger is attributed to God. In the
same way, what is usually with us an expression of will, is sometimes
metaphorically called will in God; just as when anyone lays down a
precept, it is a sign that he wishes that precept obeyed. Hence a
divine precept is sometimes called by metaphor the will of God, as in
the words: "T