es.

_I answer that,_ All the moral virtues are infused together with
charity. The reason for this is that God operates no less perfectly
in works of grace than in works of nature. Now, in the works of
nature, we find that whenever a thing contains a principle of certain
works, it has also whatever is necessary for their execution: thus
animals are provided with organs whereby to perform the actions that
their souls empower them to do. Now it is evident that charity,
inasmuch as it directs man to his last end, is the principle of all
the good works that are referable to his last end. Wherefore all the
moral virtues must needs be infused together with charity, since it
is through them that man performs each different kind of good work.

It is therefore clear that the infused moral virtues are connected,
not only through prudence, but also on account of charity: and,
again, that whoever loses charity through mortal sin, forfeits all
the infused moral virtues.

Reply Obj. 1: In order that the act of a lower power be perfect, not
only must there be perfection in the higher, but also in the lower
power: for if the principal agent were well disposed, perfect action
would not follow, if the instrument also were not well disposed.
Consequently, in order that man work well in things referred to the
end, he needs not only a virtue disposing him well to the end, but
also those virtues which dispose him well to whatever is referred to
the end: for the virtue which regards the end is the chief and moving
principle in respect of those things that are referred to the end.
Therefore it is necessary to have the moral virtues together with
charity.

Reply Obj. 2: It happens sometimes that a man who has a habit, finds
it difficult to act in accordance with the habit, and consequently
feels no pleasure and complacency in the act, on account of some
impediment supervening from without: thus a man who has a habit of
science, finds it difficult to understand, through being sleepy or
unwell. In like manner sometimes the habits of moral virtue
experience difficulty in their works, by reason of certain ordinary
dispositions remaining from previous acts. This difficulty does not
occur in respect of acquired moral virtue: because the repeated acts
by which they are acquired, remove also the contrary dispositions.

Reply Obj. 3: Certain saints are said not to have certain virtues, in
so far as they experience difficulty in the acts of those v