28.  The objection will be made that God therefore now creates man a sinner, he that in the beginning created him innocent.  But here it must be said, with regard to the moral aspect, that God being supremely wise cannot fail to observe certain laws, and to act according to the rules, as well [140] physical as moral, that wisdom has made him choose.  And the same reason that has made him create man innocent, but liable to fall, makes him re-create man when he falls; for God’s knowledge causes the future to be for him as the present, and prevents him from rescinding the resolutions made.

29.  As for physical co-operation, here one must consider the truth which has made already so much stir in the Schools since St. Augustine declared it, that evil is a privation of being, whereas the action of God tends to the positive.  This answer is accounted a quibble, and even something chimerical in the minds of many people.  But here is an instance somewhat similar, which will serve to disabuse them.

30.  The celebrated Kepler and M. Descartes (in his letters) after him have spoken of the ‘natural inertia of bodies’; and it is something which may be regarded as a perfect image and even as a sample of the original limitation of creatures, to show that privation constitutes the formal character of the imperfections and disadvantages that are in substance as well as in its actions.  Let us suppose that the current of one and the same river carried along with it various boats, which differ among themselves only in the cargo, some being laden with wood, others with stone, and some more, the others less.  That being so, it will come about that the boats most heavily laden will go more slowly than the others, provided it be assumed that the wind or the oar, or some other similar means, assist them not at all.  It is not, properly speaking, weight which is the cause of this retardation, since the boats are going down and not upwards; but it is the same cause which also increases the weight in bodies that have greater density, which are, that is to say, less porous and more charged with matter that is proper to them:  for the matter which passes through the pores, not receiving the same movement, must not be taken into account.  It is therefore matter itself which originally is inclined to slowness or privation of speed; not indeed of itself to lessen this speed, having once received it, since that would be action, but to moderate by its receptivity the effect of the impression when it is to receive it.  Consequently, since more matter is moved by the same force of the current when the boat is more laden, it is necessary that it go more slowly; and experiments on the impact of bodies, as well as reason, show that twice as much force [141] must be employed to give equal speed to a body of the same matter but of twice the size.  But that indeed would not be necessary if the matter were absolutely indifferent to repose and to movement, and