as regards good things, according to
Prov. 4:18: "The path of the just, as a shining light, goeth forwards
and increases even to perfect day." Now, in evil things, the perfect
is the greatest evil, as the Philosopher states (Metaph. v, text. 21).
Since then the sin against the Holy Ghost is the most grievous sin, it
seems that man comes to commit this sin through committing lesser
sins.

Obj. 2: Further, to sin against the Holy Ghost is to sin through
certain malice, or through choice. Now man cannot do this until he has
sinned many times; for the Philosopher says (Ethic. v, 6, 9) that
"although a man is able to do unjust deeds, yet he cannot all at once
do them as an unjust man does," viz. from choice. Therefore it seems
that the sin against the Holy Ghost cannot be committed except after
other sins.

Obj. 3: Further, repentance and impenitence are about the same
object. But there is no repentance, except about past sins. Therefore
the same applies to impenitence which is a species of the sin against
the Holy Ghost. Therefore the sin against the Holy Ghost presupposes
other sins.

_On the contrary,_ "It is easy in the eyes of God on a sudden to
make a poor man rich" (Ecclus. 11:23). Therefore, conversely, it is
possible for a man, according to the malice of the devil who tempts
him, to be led to commit the most grievous of sins which is that
against the Holy Ghost.

_I answer that,_ As stated above (A. 1), in one way, to sin against
the Holy Ghost is to sin through certain malice. Now one may sin
through certain malice in two ways, as stated in the same place:
first, through the inclination of a habit; but this is not, properly
speaking, to sin against the Holy Ghost, nor does a man come to
commit this sin all at once, in as much as sinful acts must precede
so as to cause the habit that induces to sin. Secondly, one may sin
through certain malice, by contemptuously rejecting the things
whereby a man is withdrawn from sin. This is, properly speaking, to
sin against the Holy Ghost, as stated above (A. 1); and this also,
for the most part, presupposes other sins, for it is written (Prov.
18:3) that "the wicked man, when he is come into the depth of sins,
contemneth."

Nevertheless it is possible for a man, in his first sinful act, to
sin against the Holy Ghost by contempt, both on account of his
free-will, and on account of the many previous dispositions, or
again, through being vehemently moved to evil, while bu