  Concerning the case in question, this fact has at least two consequences. In the first place, according to Henry, God cannot now introduce ex novo a new essence in any part of the series without irremediably destroying the world order. Even if it were possible to add something at the beginning or at the end of the series — above the highest angel or below prime matter — then other infinite terms would be possible, too, and infinity in itself destroys any ordered relation. From this perspective it is easy to understand Henry's reservation over the possibility of distinguishing between potentia ordinata and potentia absoluta in God, a distinction which he is more willing to accept in relation to papal authority (see below, §11). God can do nothing de potentia absoluta that He cannot also do de potentia ordinata, since He himself is bound by the order that He has eternally established. Supernatural intervention is thus delegated only to the potentia oboedentialis of creatures, though it is never outside the established order and merely indicates the difference, within this order, between what is possible for natural agents and what is possible for a supernatural agent.