Rules 1-8 on change, motion, and relations
RULES. 1. Change properly is according to substance, but motion according to accident. Hence, since God is in potency neither in substance nor in accidental forms, He is altogether immutable. 2. God is said to move Himself by an effect of nature, or of grace, or of glory; such motion is not referred to God, but to His effect. 3. God governs the world by a motion which is from Him, not which is in Him; the preposition in, when He is called unchangeable, does not deprive Him of active power of moving, but denies passive power of being moved.
4. Motions of approach and withdrawal are not referred to God except according to effect. 5. God does not now hold Himself otherwise than from eternity; He is called creator and conserver by a relation that denominates Him only extrinsically. 6. From habit to act only those are changed which so act that they can suffer. 7. When God is said now to will what He did not will before, that says a change in the thing willed, not in the one willing. 8. The ratio of personal relation in the divine is other than that of other relations in creatures.
Latin
REGULAE. 1. Mutatio proprie est secundum substantiam, motus autem secundum accidens. Unde, cum Deus nec in substantia neque in formis accidentalibus in potentia sit, omnino immutabilis est. 2. Deus se movere dicitur per effectum naturae, vel gratiae, vel gloriae; talis motus ad Deum non refertur, sed ad ejus effectum. 3. Deus motu mundum gubernat, qui ab ipso est, non qui in ipso est; praepositio in, cum dicitur incommutabilis, non privat eum potentia movendi active, sed negat potentiam mobilitatis passivae. 4. Motus appropinquationis et elongationis non referuntur ad Deum, nisi secundum effectum. 5. Non aliter se nunc habet Deus, quam ab aeterno; creator et conservator dicitur per relationem quae eum duntaxat extrinsecus denominat. 6. Ex habitu ad actum non mutantur nisi ea quae ita agunt ut pati possint. 7. Cum Deus dicitur nunc velle quod prius non voluit, id dicit mutationem in volito, non in volente. 8. Alia est ratio relationis personalis in divinis, quam aliarum relationum in creaturis.