of some, and
reprobation of others, must be sought for in the goodness of God. Thus
He is said to have made all things through His goodness, so that the
divine goodness might be represented in things. Now it is necessary
that God's goodness, which in itself is one and undivided, should be
manifested in many ways in His creation; because creatures in
themselves cannot attain to the simplicity of God. Thus it is that for
the completion of the universe there are required different grades of
being; some of which hold a high and some a low place in the universe.
That this multiformity of grades may be preserved in things, God
allows some evils, lest many good things should never happen, as was
said above (Q. 22, A. 2). Let us then consider the whole of the
human race, as we consider the whole universe. God wills to manifest
His goodness in men; in respect to those whom He predestines, by means
of His mercy, as sparing them; and in respect of others, whom he
reprobates, by means of His justice, in punishing them. This is the
reason why God elects some and rejects others. To this the Apostle
refers, saying (Rom. 9:22, 23): "What if God, willing to show His wrath
[that is, the vengeance of His justice], and to make His power known,
endured [that is, permitted] with much patience vessels of wrath,
fitted for destruction; that He might show the riches of His glory on
the vessels of mercy, which He hath prepared unto glory" and (2 Tim.
2:20): "But in a great house there are not only vessels of gold and
silver; but also of wood and of earth; and some, indeed, unto honor,
but some unto dishonor." Yet why He chooses some for glory, and
reprobates others, has no reason, except the divine will. Whence
Augustine says (Tract. xxvi. in Joan.): "Why He draws one, and another
He draws not, seek not to judge, if thou dost not wish to err." Thus
too, in the things of nature, a reason can be assigned, since primary
matter is altogether uniform, why one part of it was fashioned by God
from the beginning under the form of fire, another under the form of
earth, that there might be a diversity of species in things of nature.
Yet why this particular part of matter is under this particular form,
and that under another, depends upon the simple will of God; as from
the simple will of the artificer it depends that this stone is in part
of the wall, and that in another; although the plan requires that some
stones should be in this place, and some in that