ire.

Reply Obj. 2: Venial sin is prevented from being with original sin
alone, not on account of its want of connection or likeness, but on
account of the lack of use of reason, as stated above.

Reply Obj. 3: The child that is beginning to have the use of reason
can refrain from other mortal sins for a time, but it is not free
from the aforesaid sin of omission, unless it turns to God as soon as
possible. For the first thing that occurs to a man who has
discretion, is to think of himself, and to direct other things to
himself as to their end, since the end is the first thing in the
intention. Therefore this is the time when man is bound by God's
affirmative precept, which the Lord expressed by saying (Zech. 1:3):
"Turn ye to Me . . . and I will turn to you."
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TREATISE ON LAW (QQ. 90-108)
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QUESTION 90

OF THE ESSENCE OF LAW
(In Four Articles)

We have now to consider the extrinsic principles of acts. Now the
extrinsic principle inclining to evil is the devil, of whose
temptations we have spoken in the First Part (Q. 114). But the
extrinsic principle moving to good is God, Who both instructs us by
means of His Law, and assists us by His Grace: wherefore in the first
place we must speak of law; in the second place, of grace.

Concerning law, we must consider: (1) Law itself in general; (2) its
parts. Concerning law in general three points offer themselves for
our consideration: (1) Its essence; (2) The different kinds of law;
(3) The effects of law.

Under the first head there are four points of inquiry:

(1) Whether law is something pertaining to reason?

(2) Concerning the end of law;

(3) Its cause;

(4) The promulgation of law.
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FIRST ARTICLE [I-II, Q. 90, Art. 1]

Whether Law Is Something Pertaining to Reason?

Objection 1: It would seem that law is not something pertaining to
reason. For the Apostle says (Rom. 7:23): "I see another law in my
members," etc. But nothing pertaining to reason is in the members;
since the reason does not make use of a bodily organ. Therefore law
is not something pertaining to reason.

Obj. 2: Further, in the reason there is nothing else but power,
habit, and act. But law is not the power itself of reason. In like
manner, neither is it a habit of reason: because the habits of reason
are the intellectual virtues of which we have spoken above (Q. 57).
Nor again is it an act of reason: becaus