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*H I will not stir him up, like one that is cruel, for who can resist my countenance?
Ver. 1. I. Heb. "None is so fierce that dare stir it up." H. — Cruel, or rash, like those to Tentyra. C. iii. 8. C. — This monster is terrible to those that flee, while it retires from the pursuer. — But only these people dare to attack it. Pliny viii. 25. — "I will not ask the crocodile to revenge me of my enemies," as some might do in a rage, through impotence. H. Sanchez. M. — Countenance, even though they might overcome the crocodile. God is here speaking. Sept. "Dost thou not fear, since it is ready for thee, (Grabe substitutes, "me,") for who will resist me?" or, "who shall stand against me, and live? All," &c. v. 2. H. — God ruleth not with cruelty, like a tyrant, but with justice, ease, and power. W.
*H I will not spare him, nor his mighty words, and framed to make supplication.
Ver. 3. Supplication. This is explained by the Fathers as spoken of the devil. Amama. — But the Heb. may signify, that God will reward each one according to his deserts, and that Job had consequently no reason to complain; or it means, that the strength and beauty of the crocodile should be made known. C. — "I will not conceal his parts, nor his power, nor his comely proportion." Prot. "I will not keep silence on his account, and the word of power shall take pity on his equal." Theod. in Sept. H.
*H Who can discover the face of his garment? or who can go into the midst of his mouth?
Ver. 4. Garment, or the skin. M. — Who shall look steadfastly, or dare to take off its skin? — Mouth. Prot. "Who can come to him with his double bridle?" (H.) though it be of the greatest strength; or, who will enter its jaws, or put bits in them? It is reported that the Tentyrites jump on the crocodile's back, and having thrown a piece of wood into its open mouth, like bits, which they hold with both hands, they conduct it to the river side, and kill it. Pliny viii. 25. — Sept. "Who would enter the wrinkles of his breast, (C.) or the folds of its coat of arms?" which may allude to the almost impenetrable scales of the leviathan. H. — Sym. "Who will enter the folds of its scales?" The crocodile can open its mouth so wide as to swallow a heifer, or to let a man stand upright. C. — Each jaw is furnished with thirty-six teeth. Vansleb.
*H His body is like molten shields, shut close up with scales pressing upon one another.
Ver. 6. Body. Sept. "entrails are like brazen shields." Prot. "His scales are his pride shut up together, as with a close seal." H.
*H His sneezing is like the shining of fire, and his eyes like the eyelids of the morning.
Ver. 9. Sneezing. When the whale breathes, it causes the water to foam. Pineda. M. — The eyes of the crocodile are also (H.) very bright, when out of the water. Pliny viii. 25. They appear first, and therefore were used as an hieroglyphic of Aurora, (Horus i. 65.) or of the morning star. H. — Syr. "His look is brilliant." Arab. "The apples of his eyes are fiery, and his eyes are like the brightness of the morning." Sept. "like Aurora." C. — Olaus (xxi. 5.) says, "that the eyes of the whale shine at night,...and at a distance, are taken by fishermen for great fires."
*H Out of his mouth go forth lamps, like torches of lighted fire.
Ver. 10. Fire, when they spout water, (M.) or pursue their prey open mouthed. This description is extremely poetical, like that of anger. 2 K. xxii. 9. C.
*H Out of his nostrils goeth smoke, like that of a pot heated and boiling.
Ver. 11. Smoke; breath, or streams of water sent upwards.
*H His breath kindleth coals, and a flame cometh forth out of his mouth.
Ver. 12. Breath, like bellows, v. 10. M.
*H In his neck strength shall dwell, and want goeth before his face.
Ver. 13. Neck. Some deny that the crocodile has any, being formed like a lizard. But it is a dispute about words. The animal turns with difficulty, so that Thomas Gage assures us he escaped one by going in different directions. — Want. It ravages a whole country. Heb. "fear." C. — Prot. "sorrow is turned into joy before him;" which seems strange. Sept. "destruction runs before him." H. — The poets place fear, carnage, &c. in the train of Mars. C.
*H The members of his flesh cleave one to another: he shall send lightnings against him, and they shall not be carried to another place.
Ver. 14. Place; though people may shoot at him, they will make no impression. C. xl. 20. 26. H. — If God send his thunderbolts at him, the monster must however perish. C. — Sym. "His flesh being cast for him, as in the foundry, (molten) is immoveable." H. — Yet God destroyeth him whom man cannot overcome. W.
*H His heart shall be as hard as a stone, and as firm as a smith's anvil,
Ver. 15. Stone. Pineda understands this of the whale's heart. Others suppose that it alludes to its cruel and fearless temper. M. — The Arabs call a valiant man, "heart of stone." C. — Smiths. Prot. "as a piece of the nether millstone," (H.) which must be larger and more compact than that which is above. C. — Sept. "He hath stood immoveable as an anvil." H.
*H When he shall raise him up, the angels shall fear, and being affrighted shall purify themselves.
Ver. 16. Angels. Elim. That is, the mighty, the most valiant, shall fear this monstrous fish, and in their fear shall seek to be purified, (Ch.) by contribution. Sanchez. — R. Levi has given a ridiculous exposition, which is adopted by Sa (Amama) and others, (H. see Ezec. ii. 7. Arist. iv. prob. 32.) as the natural consequences of fear. C. M. — The Fathers refer this to the fall of Lucifer, when the other angels might tremble for their own safety. H. — Angels with reverent fear honour God's power, and his most perfect servants are filled with apprehensions at his judgments; as the most valiant are terrified at the sight of this huge fish. W. — Sept. "If he turn, there is fear among the wild quadrupeds, jumping on the land." Heb."When he raiseth up himself, the mighty are afraid: by reason of breakings, they purify themselves." Prot. or "spoil themselves," (C.) expecting nothing but certain death. Amama.
*H When a sword shall lay at him, it shall not be able to hold, nor a spear, nor a breastplate.
Ver. 17. Plate. Prot. "habergeon." The precise nature of these arms is not known. C. — Neither offensive or defensive weapons can avail. M. — All agree that the crocodile can be pierced only under the belly. C.
*H The archer shall not put him to flight, the stones of the sling are to him like stubble.
Ver. 19. Are. Lit. "are turned into stubble," as in Heb. H. — They have no more effect. M.
*H As stubble will he esteem the hammer, and he will laugh him to scorn who shaketh the spear.
Ver. 20. Hammer. Sept. σφυρα, means also, "the bottom of a rock." This would not overwhelm the whale; as some are represented like floating islands. Prot. "darts." H. — Chal. "axe." Others have, "the ballista;" an instrument to throw stones. C.
*H The beams of the sun shall be under him, and he shall strew gold under him like mire.
Ver. 21. Under him. He shall not value the beams of the sun: and gold to him be like mire. Ch. M. — Heb. "sharp stones (or potsherds) are under him; he spreadeth (or lieth upon) sharp-pointed things, as upon the mire." H. — He is not afraid of being hurt.
*H He shall make the deep sea to boil like a pot, and shall make it as when ointments boil.
Ver. 22. When. Heb. "a pot of ointment." This boils out very much. C. — The flesh of the crocodile has also the smell of musk; (Bochart) and Peter Martyr asserts, that Columbus found some in America, which plunged into the water, and left behind them the odour of musk or castor. When they are wounded, they give the same perfume to the sea, or rather to the waters, where they abide. The Hebrews style all deep rives and lakes, seas. C. — Crocodiles were kept in the lake Mœris, being adored and honoured as gods. Herod. ii. 69. — Sept. "He deems the sea as a vase of ointment; (23) and the Tartarus of the abyss, like a prisoner." Theod. adds, "He hath considered the abyss as a walk."
*H A path shall shine after him, he shall esteem the deep as growing old.
Ver. 23. The deep as growing old. Growing hoary, as it were, with the froth which he leaves behind him. Ch. — The Vulg. has well expressed the force of the original, and shews the rapidity with which the crocodile moves. C. — Prot. "one would think the deep to be hoary." The devil transforms himself into an angel (H.) of light. D.
*H There is no power upon earth that can be compared with him who was made to fear no one,
Ver. 24. Power. Heb. and Sept. "none like him on earth," for bulk. — One. Sept. "made to be played with, or beaten, by my angels." H.
* Summa
*S Part 1, Ques 64, Article 3
[I, Q. 64, Art. 3]
Whether There Is Sorrow in the Demons?
Objection 1: It would seem that there is no sorrow in the demons. For since sorrow and joy are opposites, they cannot be together in the same subject. But there is joy in the demons: for Augustine writing against the Maniches (De Gen. Contra Manich. ii, 17) says: "The devil has power over them who despise God's commandments, and he rejoices over this sinister power." Therefore there is no sorrow in the demons.
Obj. 2: Further, sorrow is the cause of fear, for those things cause fear while they are future, which cause sorrow when they are present. But there is no fear in the demons, according to Job 41:24, "Who was made to fear no one." Therefore there is no grief in the demons.
Obj. 3: Further, it is a good thing to be sorry for evil. But the demons can do no good action. Therefore they cannot be sorry, at least for the evil of sin; which applies to the worm of conscience.
_On the contrary,_ The demon's sin is greater than man's sin. But man is punished with sorrow on account of the pleasure taken in sin, according to Apoc. 18:7, "As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her." Consequently much more is the devil punished with the grief of sorrow, because he especially glorified himself.
_I answer that,_ Fear, sorrow, joy, and the like, so far as they are passions, cannot exist in the demons; for thus they are proper to the sensitive appetite, which is a power in a corporeal organ. According, however, as they denote simple acts of the will, they can be in the demons. And it must be said that there is sorrow in them; because sorrow, as denoting a simple act of the will, is nothing else than the resistance of the will to what is, or to what is not. Now it is evident that the demons would wish many things not to be, which are, and others to be, which are not: for, out of envy, they would wish others to be damned, who are saved. Consequently, sorrow must be said to exist in them: and especially because it is of the very notion of punishment for it to be repugnant to the will. Moreover, they are deprived of happiness, which they desire naturally; and their wicked will is curbed in many respects.
Reply Obj. 1: Joy and sorrow about the same thing are opposites, but not about different things. Hence there is nothing to hinder a man from being sorry for one thing, and joyful for another; especially so far as sorrow and joy imply simple acts of the will; because, not merely in different things, but even in one and the same thing, there can be something that we will, and something that we will not.
Reply Obj. 2: As there is sorrow in the demons over present evil, so also there is fear of future evil. Now when it is said, "He was made to fear no one," this is to be understood of the fear of God which restrains from sin. For it is written elsewhere that "the devils believe and tremble" (James 2:19).
Reply Obj. 3: To be sorry for the evil of sin on account of the sin bears witness to the goodness of the will, to which the evil of sin is opposed. But to be sorry for the evil of punishment, or for the evil of sin on account of the punishment, bears witness to the goodness of nature, to which the evil of punishment is opposed. Hence Augustine says (De Civ. Dei xix, 13), that "sorrow for good lost by punishment, is the witness to a good nature." Consequently, since the demon has a perverse and obstinate will, he is not sorry for the evil of sin. _______________________
FOURTH
*S Part 2, Ques 80, Article 3
[I-II, Q, 80, Art. 3]
Whether the Devil Can Induce Man to Sin of Necessity?
Objection 1: It would seem that the devil can induce man to sin of necessity. Because the greater can compel the lesser. Now it is said of the devil (Job 41:24) that "there is no power on earth that can compare with him." Therefore he can compel man to sin, while he dwells on the earth.
Obj. 2: Further, man's reason cannot be moved except in respect of things that are offered outwardly to the senses, or are represented to the imagination: because "all our knowledge arises from the senses, and we cannot understand without a phantasm" (De Anima iii, text. 30. 39). Now the devil can move man's imagination, as stated above (A. 2); and also the external senses, for Augustine says (Qq. lxxxiii, qu. 12) that "this evil," of which, to wit, the devil is the cause, "extends gradually through all the approaches to the senses, it adapts itself to shapes, blends with colors, mingles with sounds, seasons every flavor." Therefore it can incline man's reason to sin of necessity.
Obj. 3: Further, Augustine says (De Civ. Dei xix, 4) that "there is some sin when the flesh lusteth against the spirit." Now the devil can cause concupiscence of the flesh, even as other passions, in the way explained above (A. 2). Therefore he can induce man to sin of necessity.
_On the contrary,_ It is written (1 Pet. 5:8): "Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour." Now it would be useless to admonish thus, if it were true that man were under the necessity of succumbing to the devil. Therefore he cannot induce man to sin of necessity.
Further, it is likewise written (Jam. 4:7): "Be subject . . . to God, but resist the devil, and he will fly from you," which would be said neither rightly nor truly, if the devil were able to compel us, in any way whatever, to sin; for then neither would it be possible to resist him, nor would he fly from those who do. Therefore he does not compel to sin.
_I answer that,_ The devil, by his own power, unless he be restrained by God, can compel anyone to do an act which, in its genus, is a sin; but he cannot bring about the necessity of sinning. This is evident from the fact that man does not resist that which moves him to sin, except by his reason; the use of which the devil is able to impede altogether, by moving the imagination and the sensitive appetite; as is the case with one who is possessed. But then, the reason being thus fettered, whatever man may do, it is not imputed to him as a sin. If, however, the reason is not altogether fettered, then, in so far as it is free, it can resist sin, as stated above (Q. 77, A. 7). It is consequently evident that the devil can nowise compel man to sin.
Reply Obj. 1: Not every power that is greater than man, can move man's will; God alone can do this, as stated above (Q. 9, A. 6).
Reply Obj. 2: That which is apprehended by the senses or the imagination does not move the will, of necessity, so long as man has the use of reason; nor does such an apprehension always fetter the reason.
Reply Obj. 3: The lusting of the flesh against the spirit, when the reason actually resists it, is not a sin, but is matter for the exercise of virtue. That reason does not resist, is not in the devil's power; wherefore he cannot bring about the necessity of sinning. ________________________
FOURTH
*S Part 3, Ques 126, Article 1
[II-II, Q. 126, Art. 1]
Whether Fearlessness Is a Sin?
Objection 1: It seems that fearlessness is not a sin. For that which is reckoned to the praise of a just man is not a sin. Now it is written in praise of the just man (Prov. 28:1): "The just, bold as a lion, shall be without dread." Therefore it is not a sin to be without fear.
Obj. 2: Further, nothing is so fearful as death, according to the Philosopher (Ethic. iii, 6). Yet one ought not to fear even death, according to Matt. 10:28, "Fear ye not them that kill the body," etc., nor anything that can be inflicted by man, according to Isa. 51:12, "Who art thou, that thou shouldst be afraid of a mortal man?" Therefore it is not a sin to be fearless.
Obj. 3: Further, fear is born of love, as stated above (Q. 125, A. 2). Now it belongs to the perfection of virtue to love nothing earthly, since according to Augustine (De Civ. Dei xiv), "the love of God to the abasement of self makes us citizens of the heavenly city." Therefore it is seemingly not a sin to fear nothing earthly.
_On the contrary,_ It is said of the unjust judge (Luke 18:2) that "he feared not God nor regarded man."
_I answer that,_ Since fear is born of love, we must seemingly judge alike of love and fear. Now it is here a question of that fear whereby one dreads temporal evils, and which results from the love of temporal goods. And every man has it instilled in him by nature to love his own life and whatever is directed thereto; and to do so in due measure, that is, to love these things not as placing his end therein, but as things to be used for the sake of his last end. Hence it is contrary to the natural inclination, and therefore a sin, to fall short of loving them in due measure. Nevertheless, one never lapses entirely from this love: since what is natural cannot be wholly lost: for which reason the Apostle says (Eph. 5:29): "No man ever hated his own flesh." Wherefore even those that slay themselves do so from love of their own flesh, which they desire to free from present stress. Hence it may happen that a man fears death and other temporal evils less than he ought, for the reason that he loves them* less than he ought. [*Viz. the contrary goods. One would expect 'se' instead of 'ea.' We should then read: For the reason that he loves himself less than he ought.] But that he fear none of these things cannot result from an entire lack of love, but only from the fact that he thinks it impossible for him to be afflicted by the evils contrary to the goods he loves. This is sometimes the result of pride of soul presuming on self and despising others, according to the saying of Job 41:24, 25: "He [Vulg.: 'who'] was made to fear no one, he beholdeth every high thing": and sometimes it happens through a defect in the reason; thus the Philosopher says (Ethic. iii, 7) that the "Celts, through lack of intelligence, fear nothing." [*"A man would deserve to be called insane and senseless if there were nothing that he feared, not even an earthquake nor a storm at sea, as is said to be the case with the Celts."] It is therefore evident that fearlessness is a vice, whether it result from lack of love, pride of soul, or dullness of understanding: yet the latter is excused from sin if it be invincible.
Reply Obj. 1: The just man is praised for being without fear that withdraws him from good; not that he is altogether fearless, for it is written (Ecclus. 1:28): "He that is without fear cannot be justified."
Reply Obj. 2: Death and whatever else can be inflicted by mortal man are not to be feared so that they make us forsake justice: but they are to be feared as hindering man in acts of virtue, either as regards himself, or as regards the progress he may cause in others. Hence it is written (Prov. 14:16): "A wise man feareth and declineth from evil."
Reply Obj. 3: Temporal goods are to be despised as hindering us from loving and serving God, and on the same score they are not to be feared; wherefore it is written (Ecclus. 34:16): "He that feareth the Lord shall tremble at nothing." But temporal goods are not to be despised, in so far as they are helping us instrumentally to attain those things that pertain to Divine fear and love. _______________________
SECOND
*H He beholdeth every high thing, he is king over all the children of pride.
Ver. 25. He is king, &c. He is superior in strength to all that are great and strong amongst living creatures: mystically it is understood of the devil, who is king over all the proud. Ch. S. Greg. xxxiv. 4. and 17. W. — Hence Job perceived that God has also now permitted this cruel foe to exercise a dominion over him, and to pull him from his high station, though innocent. H. — This would henceforward be more frequently the order of Providence, and therefore he expresses his entire resignation. C. xlii. Houbigant. — Pride: the strongest and fiercest animals. H. — The crocodile has been seen encountering even the elephant, and gaining the victory. He is king of all fishes. Sept. "of all in the waters." Chal. "of all the sons of the mountains:" or Theod. "of arrogance." This may particularly denote the Egyptians, as the crocodile was one of their gods; and people are often styled after them. Num. xxi. 29. Jer. xlviii. 46. C. — Pharao even means "a crocodile," in Arabic. Bochart, Anim. p. ii. b. v. 16. — He is styled simply, the proud. Ps. lxxxviii. 11. C. — The pride of the Egyptians was notorious. Ezec. xxxii. 12. C.
* Summa
*S Part 3, Ques 45, Article 1
[II-II, Q. 45, Art. 1]
Whether Wisdom Should Be Reckoned Among the Gifts of the Holy Ghost?
Objection 1: It would seem that wisdom ought not to be reckoned among the gifts of the Holy Ghost. For the gifts are more perfect than the virtues, as stated above (I-II, Q. 68, A. 8). Now virtue is directed to the good alone, wherefore Augustine says (De Lib. Arb. ii, 19) that "no man makes bad use of the virtues." Much more therefore are the gifts of the Holy Ghost directed to the good alone. But wisdom is directed to evil also, for it is written (James 3:15) that a certain wisdom is "earthly, sensual, devilish." Therefore wisdom should not be reckoned among the gifts of the Holy Ghost.
Obj. 2: Further, according to Augustine (De Trin. xii, 14) "wisdom is the knowledge of Divine things." Now that knowledge of Divine things which man can acquire by his natural endowments, belongs to the wisdom which is an intellectual virtue, while the supernatural knowledge of Divine things belongs to faith which is a theological virtue, as explained above (Q. 4, A. 5; I-II, Q. 62, A. 3). Therefore wisdom should be called a virtue rather than a gift.
Obj. 3: Further, it is written (Job 28:28): "Behold the fear of the Lord, that is wisdom, and to depart from evil, that is understanding." And in this passage according to the rendering of the Septuagint which Augustine follows (De Trin. xii, 14; xiv, 1) we read: "Behold piety, that is wisdom." Now both fear and piety are gifts of the Holy Ghost. Therefore wisdom should not be reckoned among the gifts of the Holy Ghost, as though it were distinct from the others.
_On the contrary,_ It is written (Isa. 11:2): "The Spirit of the Lord shall rest upon Him; the spirit of wisdom and of understanding."
_I answer that,_ According to the Philosopher (Metaph. i: 2), it belongs to wisdom to consider the highest cause. By means of that cause we are able to form a most certain judgment about other causes, and according thereto all things should be set in order. Now the highest cause may be understood in two ways, either simply or in some particular genus. Accordingly he that knows the highest cause in any particular genus, and by its means is able to judge and set in order all the things that belong to that genus, is said to be wise in that genus, for instance in medicine or architecture, according to 1 Cor. 3:10: "As a wise architect, I have laid a foundation." On the other hand, he who knows the cause that is simply the highest, which is God, is said to be wise simply, because he is able to judge and set in order all things according to Divine rules.
Now man obtains this judgment through the Holy Ghost, according to 1 Cor. 2:15: "The spiritual man judgeth all things," because as stated in the same chapter (1 Cor. 2:10), "the Spirit searcheth all things, yea the deep things of God." Wherefore it is evident that wisdom is a gift of the Holy Ghost.
Reply Obj. 1: A thing is said to be good in two senses: first in the sense that it is truly good and simply perfect, secondly, by a kind of likeness, being perfect in wickedness; thus we speak of a good or a perfect thief, as the Philosopher observes (Metaph. v, text. 21). And just as with regard to those things which are truly good, we find a highest cause, namely the sovereign good which is the last end, by knowing which, man is said to be truly wise, so too in evil things something is to be found to which all others are to be referred as to a last end, by knowing which, man is said to be wise unto evil doing, according to Jer. 4:22: "They are wise to do evils, but to do good they have no knowledge." Now whoever turns away from his due end, must needs fix on some undue end, since every agent acts for an end. Wherefore, if he fixes his end in external earthly things, his "wisdom" is called "earthly," if in the goods of the body, it is called "sensual wisdom," if in some excellence, it is called "devilish wisdom" because it imitates the devil's pride, of which it is written (Job 41:25): "He is king over all the children of pride."
Reply Obj. 2: The wisdom which is called a gift of the Holy Ghost, differs from that which is an acquired intellectual virtue, for the latter is attained by human effort, whereas the latter is "descending from above" (James 3:15). In like manner it differs from faith, since faith assents to the Divine truth in itself, whereas it belongs to the gift of wisdom to judge according to the Divine truth. Hence the gift of wisdom presupposes faith, because "a man judges well what he knows" (Ethic. i, 3).
Reply Obj. 3: Just as piety which pertains to the worship of God is a manifestation of faith, in so far as we make profession of faith by worshipping God, so too, piety manifests wisdom. For this reason piety is stated to be wisdom, and so is fear, for the same reason, because if a man fear and worship God, this shows that he has a right judgment about Divine things. _______________________
SECOND
*S Part 4, Ques 8, Article 7
[III, Q. 8, Art. 7]
Whether the Devil Is the Head of All the Wicked?
Objection 1: It would seem that the devil is not the head of the wicked. For it belongs to the head to diffuse sense and movement into the members, as a gloss says, on Eph. 1:22, "And made Him head," etc. But the devil has no power of spreading the evil of sin, which proceeds from the will of the sinner. Therefore the devil cannot be called the head of the wicked.
Obj. 2: Further, by every sin a man is made evil. But not every sin is from the devil; and this is plain as regards the demons, who did not sin through the persuasion of another; so likewise not every sin of man proceeds from the devil, for it is said (De Eccles. Dogm. lxxxii): "Not all our wicked thoughts are always raised up by the suggestion of the devil; but sometimes they spring from the movement of our will." Therefore the devil is not the head of all the wicked.
Obj. 3: Further, one head is placed on one body. But the whole multitude of the wicked do not seem to have anything in which they are united, for evil is contrary to evil and springs from divers defects, as Dionysius says (Div. Nom. iv). Therefore the devil cannot be called the head of all the wicked.
_On the contrary,_ A gloss [*St. Gregory, Moral. xiv] on Job 18:17, "Let the memory of him perish from the earth," says: "This is said of every evil one, yet so as to be referred to the head," i.e. the devil.
_I answer that,_ As was said above (A. 6), the head not only influences the members interiorly, but also governs them exteriorly, directing their actions to an end. Hence it may be said that anyone is the head of a multitude, either as regards both, i.e. by interior influence and exterior governance, and thus Christ is the Head of the Church, as was stated (A. 6); or as regards exterior governance, and thus every prince or prelate is head of the multitude subject to him. And in this way the devil is head of all the wicked. For, as is written (Job 41:25): "He is king over all the children of pride." Now it belongs to a governor to lead those whom he governs to their end. But the end of the devil is the aversion of the rational creature from God; hence from the beginning he has endeavored to lead man from obeying the Divine precept. But aversion from God has the nature of an end, inasmuch as it is sought for under the appearance of liberty, according to Jer. 2:20: "Of old time thou hast broken my yoke, thou hast burst my bands, and thou saidst, 'I will not serve.'" Hence, inasmuch as some are brought to this end by sinning, they fall under the rule and government of the devil, and therefore he is called their head.
Reply Obj. 1: Although the devil does not influence the rational mind interiorly, yet he beguiles it to evil by persuasion.
Reply Obj. 2: A governor does not always suggest to his subjects to obey his will; but proposes to all the sign of his will, in consequence of which some are incited by inducement, and some of their own free-will, as is plain in the leader of an army, whose standard all the soldiers follow, though no one persuades them. Therefore in the same way, the first sin of the devil, who "sinneth from the beginning" (1 John 3:8), is held out to all to be followed, and some imitate at his suggestion, and some of their own will without any suggestion. And hence the devil is the head of all the wicked, inasmuch as they imitate Him, according to Wis. 2:24, 25: "By the envy of the devil, death came into the world. And they follow him that are of his side."
Reply Obj. 3: All sins agree in aversion from God, although they differ by conversion to different changeable goods. _______________________
EIGHTH