1. To the Arguments of the First Part

162. To the arguments of the fourth question [nn.21-28].

I say [n.21] that although sin is from the created will, yet it is not from God; for God does not fail first but, as far as concerns his own part, he altogether does not fail, and there is only a defect in the action because of a defecting in the acting of the second cause [nn.44, 145]. Nor even can God fail first such that his defect in the effect is a sin, because, if he himself did not first act, the lack of rightness in the act would not be a debt [n.150].

163. When proof is given about the inferior and superior cause [n.21], I reply that this is true of an efficient cause but not of a deficient cause.

164. When confirmation is given from other things, as from natural causes [n.22], I say that natural causes cannot cause save in accord with the inclination they have received from the higher cause and that they are conformed to; but the will has received freedom so as to be able to act in agreement or disagreement with the higher cause, that is, that - as far as concerns itself - it may cause what the superior cause causes, agreeing or disagreeing with it.

165. As to the second argument [n.23], I concede the antecedent [nn.23-25] and deny the consequence.

166. As to the proof of the consequence [n.26], the response is that sin is imputed to the created will, not merely for the reason that it per accidens causes the defect, but because it is bound (to the extent the act is under its power) to act rightly, and it does not act rightly. The divine will is not bound in this way, and so in itself it cannot sin [n.149]; nor can it even by not causing be first to fail in respect of the rightness due in the act, such that the rightness would then become due when it is not present because of the defect of the created will.