y, as we
apprehend immovably first principles which are the object of the habit
of "intelligence"; whereas man by his reason apprehends movably,
passing from one consideration to another; and having the way open by
which he may proceed to either of two opposites. Consequently man's
will adheres to a thing movably, and with the power of forsaking it
and of clinging to the opposite; whereas the angel's will adheres
fixedly and immovably. Therefore, if his will be considered before its
adhesion, it can freely adhere either to this or to its opposite
(namely, in such things as he does not will naturally); but after he
has once adhered, he clings immovably. So it is customary to say that
man's free-will is flexible to the opposite both before and after
choice; but the angel's free-will is flexible either opposite before
the choice, but not after. Therefore the good angels who adhered to
justice, were confirmed therein; whereas the wicked ones, sinning, are
obstinate in sin. Later on we shall treat of the obstinacy of men who
are damned (Suppl., Q. 98, AA. 1, 2).

Reply Obj. 1: The good and wicked angels have free-will, but
according to the manner and condition of their state, as has been
said.

Reply Obj. 2: God's mercy delivers from sin those who repent. But
such as are not capable of repenting, cling immovably to sin, and
are not delivered by the Divine mercy.

Reply Obj. 3: The devil's first sin still remains in him according to
desire; although not as to his believing that he can obtain what he
desired. Even so, if a man were to believe that he can commit murder,
and wills to commit it, and afterwards the power is taken from him;
nevertheless, the will to murder can stay with him, so that he would
he had done it, or still would do it if he could.

Reply Obj. 4: The fact that man sinned from another's suggestion, is
not the whole cause of man's sin being pardonable. Consequently the
argument does not hold good.

Reply Obj. 5: A demon's act is twofold. One comes of deliberate will;
and this is properly called his own act. Such an act on the demon's
part is always wicked; because, although at times he does something
good, yet he does not do it well; as when he tells the truth in order
to deceive; and when he believes and confesses, yet not willingly,
but compelled by the evidence of things. Another kind of act is
natural to the demon; this can be good and bears witness to the
goodness of nature. Yet he abuses even su