many, but
good is in few."

Obj. 2: Further, justice and sin are to be found in the same way
in men and in angels. But there are more wicked men to be found than
good; according to Eccles. 1:15: "The number of fools is infinite."
Therefore for the same reason it is so with the angels.

Obj. 3: Further, the angels are distinguished according to
persons and orders. Therefore if more angelic persons stood firm, it
would appear that those who sinned were not from all the orders.

_On the contrary,_ It is said (4 Kings 6:16): "There are more with us
than with them": which is expounded of the good angels who are with us
to aid us, and the wicked spirits who are our foes.

_I answer that,_ More angels stood firm than sinned. Because sin is
contrary to the natural inclination; while that which is against the
natural order happens with less frequency; for nature procures its
effects either always, or more often than not.

Reply Obj. 1: The Philosopher is speaking with regard to men, in whom
evil comes to pass from seeking after sensible pleasures, which are
known to most men, and from forsaking the good dictated by reason,
which good is known to the few. In the angels there is only an
intellectual nature; hence the argument does not hold.

And from this we have the answer to the second difficulty.

Reply Obj. 3: According to those who hold that the chief devil
belonged to the lower order of the angels, who are set over earthly
affairs, it is evident that some of every order did not fall, but
only those of the lowest order. According to those who maintain that
the chief devil was of the highest order, it is probable that some
fell of every order; just as men are taken up into every order to
supply for the angelic ruin. In this view the liberty of free-will is
more established; which in every degree of creature can be turned to
evil. In the Sacred Scripture, however, the names of some orders, as
of Seraphim and Thrones, are not attributed to demons; since they are
derived from the ardor of love and from God's indwelling, which are
not consistent with mortal sin. Yet the names of Cherubim, Powers,
and Principalities are attributed to them; because these names are
derived from knowledge and from power, which can be common to both
good and bad.
_______________________

QUESTION 64

THE PUNISHMENT OF THE DEMONS
(In Four Articles)

It now remains as a sequel to deal with the punishment of the demons;
under which heading