Secondly, seeing that these two kinds of rule are to guide men to certain ends, as we shall see, it follows that if man had remained in the state of innocence in which God created him, he would not have needed such means of guidance. These kinds of rule, then, are remedies against the weakness of sin. Since, then, man was not a sinner on the fourth day, for he did not then even exist, it would have been idle to make remedies for his sin, and this would be contrary to the goodness of God. For he would be a sorry physician who would make a plaster for an abscess which was to be, before the man was born. It cannot, therefore, be said that God made these two kinds of rule on the fourth day, and therefore the meaning of Moses cannot have been what these men pretend. We may also be more tolerant, and overthrow this falsehood by drawing a distinction. This way of distinction is a gentler way of treating an adversary, for so his arguments are not made to appear consciously false, as is the case when we utterly overthrow him. I say then that, although the moon has not light of its own abundantly, unless it receives it from the sun, yet it does not therefore follow that the moon is from the sun. Therefore be it known that the being, and the power, and the working of the moon are all different things. For its being, the moon in no way depends on the sun, nor for its power, nor for its working, considered in itself. Its motion comes from its proper mover, its influence is from its own rays. For it has a certain light of its own, which is manifest at the time of an eclipse; though for its better and more powerful working it receives from the sun an abundant light, which enables it to work more powerfully. Therefore I say that the temporal power does not receive its being from the spiritual power, nor its power which is its authority, nor its working considered in itself. Yet it is good that the temporal power should receive from the spiritual the means of working more effectively by the light of the grace which the benediction of the Supreme Pontiff bestows on it both in heaven and on earth. Therefore we may see that the argument of these men erred in its form, because the predicate of the conclusion is not the predicate of the major premiss. The argument runs thus: The moon receives her light from the sun, which is the spiritual power. The temporal power is the moon. Therefore the temporal power receives authority from the spiritual power. "Light" is the predicate of the major premiss, "authority" the predicate of the conclusion; which two things we have seen to be very different in their subject and in their idea.