ts must be gathered from the
various ways in which the Holy Ghost proceeds in us: which process
consists in this, that the mind of man is set in order, first of all,
in regard to itself; secondly, in regard to things that are near it;
thirdly, in regard to things that are below it.

Accordingly man's mind is well disposed in regard to itself when it
has a good disposition towards good things and towards evil things.
Now the first disposition of the human mind towards the good is
effected by love, which is the first of our emotions and the root of
them all, as stated above (Q. 27, A. 4). Wherefore among the fruits
of the Holy Ghost, we reckon "charity," wherein the Holy Ghost is
given in a special manner, as in His own likeness, since He Himself
is love. Hence it is written (Rom. 5:5): "The charity of God is
poured forth in our hearts by the Holy Ghost, Who is given to us."
The necessary result of the love of charity is joy: because every
lover rejoices at being united to the beloved. Now charity has always
actual presence in God Whom it loves, according to 1 John 4:16: "He
that abideth in charity, abideth in God, and God in Him": wherefore
the sequel of charity is "joy." Now the perfection of joy is peace in
two respects. First, as regards freedom from outward disturbance; for
it is impossible to rejoice perfectly in the beloved good, if one is
disturbed in the enjoyment thereof; and again, if a man's heart is
perfectly set at peace in one object, he cannot be disquieted by any
other, since he accounts all others as nothing; hence it is written
(Ps. 118:165): "Much peace have they that love Thy Law, and to them
there is no stumbling-block," because, to wit, external things do not
disturb them in their enjoyment of God. Secondly, as regards the calm
of the restless desire: for he does not perfectly rejoice, who is not
satisfied with the object of his joy. Now peace implies these two
things, namely, that we be not disturbed by external things, and that
our desires rest altogether in one object. Wherefore after charity
and joy, "peace" is given the third place. In evil things the mind
has a good disposition, in respect of two things. First, by not being
disturbed whenever evil threatens: which pertains to "patience";
secondly, by not being disturbed, whenever good things are delayed;
which belongs to "long suffering," since "to lack good is a kind of
evil" (Ethic. v, 3).

Man's mind is well disposed as regards what is ne