II. To the Initial Arguments

58. As to the first argument [n.49] it is plain that that description of mercy holds as to the remote or ultimate effect of it, namely the ordered passion of suffering along with, which follows from the ordered action of not-willing evil to one’s neighbor. But it has been conceded that mercy is not in God as to that remote effect but only as to the proximate effect, which is not-willing misery to be present.

59. To the second [n.50]: mercy does not inflict misery save according to right reason; but now right reason sometimes commands that misery is to be inflicted on some people, so that (according to some) justice in the damnation of the reprobate may appear; and therefore God does not inflict punishment save in the way he has made determination, along with mercy or the command of right reason, that it be inflicted.