And, finally, I must also not complain that God concurs
with me in forming the acts of the will, that is the judgment
in which I go astray, because these acts are entirely true and
good, inasmuch as they depend on God; and in a certain sense
more perfection accrues to my nature from the fact that I can
form them, than if I could not do so. As to the privation in
which alone the formal reason of error or sin consists, it has
no need of any concurrence from God, since it is not a thing
[or an existence], and since it is not related to God as to a
cause, but should be termed merely a negation [according to
the significance given to these words in the Schools]. For in
fact it is not an imperfection in God that He has given me the
liberty to give or withhold my assent from certain things as
to which He has not placed a clear and distinct knowledge in
my understanding; but it is without doubt an imperfection in
me not to make a good use of my freedom, and to give my
judgment readily on matters which I only understand obscurely.
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