Mozley: A Treatise on the Augustinian Doctrine of

CHAP. x. of Predestination. 281
tive good and positive evil, goodness and wickedness, and
their consequences, eternal happiness and eternal misery,
to two portions of the world respectively ; there is a ten
dency in the language of Aquinas
to reduce this distinc
tion to a distinction between higher and lower good. Two
kinds of happiness are laid down in his system, 4
one of
which is proportioned to human nature, and to which a
man can arrive by this principle of his own nature ; the
other exceeding human nature, and to which a man can
arrive only by Divine virtue and by a participation of the
Divinity, according to the text in 8. Peter, that we are by
Christ made partakers of the Divine Nature. }
Here,
then, are two kinds of happiness, and two kinds of virtues,
which respectively qualify for them. There is one class
of virtues, which tits a rnan for his place in the order of
nature, and makes him a worthy member of the world of
God ?
s natural providence secundum quas homo se beue
habet in ordine ad res humanas ; another class, which
fits a man for a place in a supernatural order of things
and a heavenly citizenship ad hoc quod sint civts sanc
torum et domestici Dei. 2
Expressed with scholastic for
mality, here is a very obvious distinction, and one whicli
we cannot avoid observing in the world around us, one
which is recognised in the common language and writings
of Christians. We see as a plain fact, that there is a kind
of goodness, which, as distinguished from another kind,
must be pronounced to belong to this world, that men
may be honest, conscientious, and high-principled
in their
worldly callings, still having their view conh ned to this
world. It is a virtuous mould and character of mind,
that of a man who recognises the world as a true sphere
of moral action, desires to be on the right side, and culti
vates with that view various moral qualities ; who, there-
1 Estautem duplex hominis beati- potest secundum quandam Divinitudo
una tatis
; quidem proportionate-
participationem ; secundum
humanse naturae, ad quam scilicet quod dicitur (2 Pet. i.) quod per
homo pervenlre potest per principia
Christum facti sumus consorte* di
Q. 62. A. 1.
2 1** 1* 2* Q. 63. A. 4.
suae naturae. Alia autem beatitude vines naturce. l m* 2 <Ue
naturam homiais excedens, ad quam
homo sola divina virtute pervenire