hy will be done on earth, as it is in heaven" (Matt.
6:10). There is, however, this difference between will and anger, that
anger is never attributed to God properly, since in its primary
meaning it includes passion; whereas will is attributed to Him
properly. Therefore in God there are distinguished will in its proper
sense, and will as attributed to Him by metaphor. Will in its proper
sense is called the will of good pleasure; and will metaphorically
taken is the will of expression, inasmuch as the sign itself of will
is called will.

Reply Obj. 1: Knowledge is not the cause of a thing being done,
unless through the will. For we do not put into act what we know,
unless we will to do so. Accordingly expression is not attributed to
knowledge, but to will.

Reply Obj. 2: Expressions of will are called divine wills, not as
being signs that God wills anything; but because what in us is the
usual expression of our will, is called the divine will in God. Thus
punishment is not a sign that there is anger in God; but it is called
anger in Him, from the fact that it is an expression of anger in
ourselves.
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TWELFTH ARTICLE [I, Q. 19, Art. 12]

Whether Five Expressions of Will Are Rightly Assigned to the Divine
Will?

Objection 1: It seems that five expressions of will--namely,
prohibition, precept, counsel, operation, and permission--are not
rightly assigned to the divine will. For the same things that God
bids us do by His precept or counsel, these He sometimes operates in
us, and the same things that He prohibits, these He sometimes
permits. They ought not therefore to be enumerated as distinct.

Obj. 2: Further, God works nothing unless He wills it, as the
Scripture says (Wis. 11:26). But the will of expression is distinct
from the will of good pleasure. Therefore operation ought not to be
comprehended in the will of expression.

Obj. 3: Further, operation and permission appertain to all creatures
in common, since God works in them all, and permits some action in
them all. But precept, counsel, and prohibition belong to rational
creatures only. Therefore they do not come rightly under one
division, not being of one order.

Obj. 4: Further, evil happens in more ways than good, since "good
happens in one way, but evil in all kinds of ways," as declared by
the Philosopher (Ethic. ii, 6), and Dionysius (Div. Nom. iv, 22). It
is not right therefore to assign one expression only in the case of
e