Chapter X.
Of the three reasons why inanimate things are subjected to punishment through a flood, and how our senses die because of sin; and how God established his covenant with the righteous.
31. Whatever, he says, is on the earth, will die (Gen. VI, 17). Why indeed did dumb animals sin? For what reason are they subject to punishment when they do not have the sense of sinning? But just as in war when the general is killed by the enemy, his army dies, and all military strength is destroyed: so it seemed fitting with justice, when a man in whom the Lord God had given a certain royal power over all kinds of living beings, so that he would have imperial authority over all birds, wild animals, and beasts, that even domestic animals and all irrational animals would die. Finally, if ever there is a pestilence, with the region of the sky being corrupted, it first infects those things that are irrational, most especially dogs, horses, and cattle; and it contaminates also those things that seem to associate with humans: thus the force of diseases involves the human species as well. Therefore, this is, as I believe, the first cause of a just assertion.
The second reason is that no one blames nature for why the other parts of our body die when only the head is removed, since we see many survive with their hands and feet amputated. But the other members do not have the same prerogative as the head; therefore, when it is cut off from where our senses come forth into the rest of the body, all the members also die: neither is the providence of the operator abandoned in this, nor is the fragility of the human substance reproved. Similarly, therefore, no one can now argue that man is the head and principal of all other animals, so it should not be surprising if other animals die when he dies.
The third reason is that animals, being devoid of reason, were created for the sake of man; for they exist for the benefit of man's condition through their subjection. Finally, the Prophet attributes to the grace of man, saying: Thou hast subjected all things under his feet, all sheep and oxen, moreover also the beasts of the fields, the birds of the air and the fish of the sea (Ps. VIII, 8); for all those things exist for man: some for usefulness, some for the sake of delight, others for pleasure. Therefore, it followed that when man was erased from the face of the earth, on account of whom everything was made, even the very things themselves would be erased by a similar downfall. This is according to a simple explanation of the reading.
34. However, a deeper and more profound interpretation attaches to this, that when the soul is weighed down by the burden of passions and engulfed in the turmoil of diverse desires, all earthly thoughts and desires rush headlong into abyss; for each sinner becomes more insolent the more grievous crimes he commits. For wickedness is increased by practice and exercise, and audacity is nourished by impunity. Therefore, it withdraws from all regard for honor, and in it all earthly things perish in the bitterness of deadly sin, which truly and perpetually destroys the sinner. For no one dies more painfully than he who lives in sin. In him every passion dies: the sight dies when it proclaims sin, when it deceives a woman, when it is captivated by the beauty of another's face, when it is ensnared by the eyes of a harlot, when it is enticed by the appearance of a prostitute. Does it not seem to die, he who aims the weapon of lust at himself, who willingly falls into the pit of death? The hearing also dies when it recounts crimes, when it proclaims the words of a tempting adulterer, when it inserts into the minds the words of a seductive harlot, who deceives a youth with much flattery of speech; and he is bound by the snares of her lips. The voice dies in silence if it does not confess to God. It dies with excessive speech, for it is written: From excessive speech you will not escape sin (Prov. X, 19). It dies through anger, when it exceeds the measure of vengeance. Indeed, every sense ultimately dies if it serves iniquity.
And therefore, since all earthly things perish in the flood, but the just alone remains forever, it is said to him: I will establish my covenant with thee (Gen. VI, 18); for he is the heir of divine grace, he is the heavenly possessor of the inheritance, the sharer in the most blessed goods. And indeed, when men die, they usually transfer their patrimony by will; nor does the inheritance pass until the testator is alive: but God, since He is eternal, pours out to the just the inheritance of divine substance; and He, being in need of nothing, bestows His own without any expense of donation, which does not burden the sharers in His goods, and enjoys more what we use. Finally, the Lord Jesus became poor, even though He was rich, so that we might be enriched by His poverty. He sealed both Testaments with His own blood, making us heirs of His life and heirs of His death, so that we may share in His life and receive the benefits of His death. He gave much to the righteous, saying: 'I will establish my covenant with you'; because He is a reasonable and faithful man, the covenant of God. For He Himself is the inheritance, He Himself is the possession, in whom the power of the divine covenant resides, in whom the fruit of judgment is found, in whom the inheritance of promise resides, of whom David says: 'Behold, the inheritance of the Lord.' The children are a reward, the fruit of the womb (Ps. 126:3). But now, with the salvation of a deeper mystery, let us proceed to the rest.