mor'--'fear' and 'love.'] between the Law and the
Gospel--fear and love."

Reply Obj. 1: As the father of a family issues different commands to
the children and to the adults, so also the one King, God, in His one
kingdom, gave one law to men, while they were yet imperfect, and
another more perfect law, when, by the preceding law, they had been
led to a greater capacity for Divine things.

Reply Obj. 2: The salvation of man could not be achieved otherwise
than through Christ, according to Acts 4:12: "There is no other name
. . . given to men, whereby we must be saved." Consequently the law
that brings all to salvation could not be given until after the
coming of Christ. But before His coming it was necessary to give to
the people, of whom Christ was to be born, a law containing certain
rudiments of righteousness unto salvation, in order to prepare them
to receive Him.

Reply Obj. 3: The natural law directs man by way of certain general
precepts, common to both the perfect and the imperfect: wherefore it
is one and the same for all. But the Divine law directs man also in
certain particular matters, to which the perfect and imperfect do not
stand in the same relation. Hence the necessity for the Divine law to
be twofold, as already explained.
________________________

SIXTH ARTICLE [I-II, Q. 91, Art. 6]

Whether There Is a Law in the Fomes of Sin?

Objection 1: It would seem that there is no law of the _fomes_ of
sin. For Isidore says (Etym. v) that the "law is based on reason."
But the _fomes_ of sin is not based on reason, but deviates from it.
Therefore the _fomes_ has not the nature of a law.

Obj. 2: Further, every law is binding, so that those who do not obey
it are called transgressors. But man is not called a transgressor,
from not following the instigations of the _fomes;_ but rather from
his following them. Therefore the _fomes_ has not the nature of a law.

Obj. 3: Further, the law is ordained to the common good, as stated
above (Q. 90, A. 2). But the _fomes_ inclines us, not to the common,
but to our own private good. Therefore the _fomes_ has not the nature
of sin.

_On the contrary,_ The Apostle says (Rom. 7:23): "I see another law
in my members, fighting against the law of my mind."

_I answer that,_ As stated above (A. 2; Q. 90, A. 1, ad 1), the law,
as to its essence, resides in him that rules and measures; but, by
way of participation, in that which is ruled and measured; so that
every incl