tree
of life could not go so far as to give the body the prerogative of
living for an infinite time, but only for a definite time. For it is
manifest that the greater a force is, the more durable is its effect;
therefore, since the power of the tree of life was finite, man's life
was to be preserved for a definite time by partaking of it once; and
when that time had elapsed, man was to be either transferred to a
spiritual life, or had need to eat once more of the tree of life.

From this the replies to the objections clearly appear. For the first
proves that the tree of life did not absolutely cause immortality;
while the others show that it caused incorruption by warding off
corruption, according to the explanation above given.
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QUESTION 98

OF THE PRESERVATION OF THE SPECIES
(In Two Articles)

We next consider what belongs to the preservation of the species; and,
first, of generation; secondly, of the state of the offspring. Under
the first head there are two points of inquiry:

(1) Whether in the state of innocence there would have been
generation?

(2) Whether generation would have been through coition?
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FIRST ARTICLE [Q. 98, Art. 1]

Whether in the State of Innocence Generation Existed?

Objection 1: It would seem there would have been no generation in the
state of innocence. For, as stated in _Phys._ v, 5, "corruption is
contrary to generation." But contraries affect the same subject: also
there would have been no corruption in the state of innocence.
Therefore neither would there have been generation.

Obj. 2: Further, the object of generation is the preservation in the
species of that which is corruptible in the individual. Wherefore
there is no generation in those individual things which last for
ever. But in the state of innocence man would have lived for ever.
Therefore in the state of innocence there would have been no
generation.

Obj. 3: Further, by generation man is multiplied. But the
multiplication of masters requires the division of property, to avoid
confusion of mastership. Therefore, since man was made master of the
animals, it would have been necessary to make a division of rights
when the human race increased by generation. This is against the
natural law, according to which all things are in common, as Isidore
says (Etym. v, 4). Therefore there would have been no generation in
the state of innocence.

_On the contrary,_ It is writ