this was
impossible, were it not composed of contraries, as the Philosopher
states (De Anima ii, 11). On the other hand, this condition is not
attached to the adaptability of matter to form because, if it were
possible, since the form is incorruptible, its matter should rather
be incorruptible. In the same way a saw needs to be of iron, this
being suitable to its form and action, so that its hardness may make
it fit for cutting. But that it be liable to rust is a necessary
result of such a matter and is not according to the agent's choice;
for, if the craftsman were able, of the iron he would make a saw that
would not rust. Now God Who is the author of man is all-powerful,
wherefore when He first made man, He conferred on him the favor of
being exempt from the necessity resulting from such a matter: which
favor, however, was withdrawn through the sin of our first parents.
Accordingly death is both natural on account of a condition attaching
to matter, and penal on account of the loss of the Divine favor
preserving man from death [*Cf. I-II, Q. 85, A. 6].

Reply Obj. 2: This likeness of man to other animals regards a
condition attaching to matter, namely the body being composed of
contraries. But it does not regard the form, for man's soul is
immortal, whereas the souls of dumb animals are mortal.

Reply Obj. 3: Our first parents were made by God not only as
particular individuals, but also as principles of the whole human
nature to be transmitted by them to their posterity, together with
the Divine favor preserving them from death. Hence through their sin
the entire human nature, being deprived of that favor in their
posterity, incurred death.

Reply Obj. 4: A twofold defect arises from sin. One is by way of a
punishment appointed by a judge: and such a defect should be equal in
those to whom the sin pertains equally. The other defect is that
which results accidentally from this punishment; for instance, that
one who has been deprived of his sight for a sin he has committed,
should fall down in the road. Such a defect is not proportionate to
the sin, nor does a human judge take it into account, since he cannot
foresee chance happenings. Accordingly, the punishment appointed for
the first sin and proportionately corresponding thereto, was the
withdrawal of the Divine favor whereby the rectitude and integrity of
human nature was maintained. But the defects resulting from this
withdrawal are death and other penalties o