ination or ordination which may be found in things subject
to the law, is called a law by participation, as stated above (A. 2;
Q. 90, A. 1, ad 1). Now those who are subject to a law may receive a
twofold inclination from the lawgiver. First, in so far as he
directly inclines his subjects to something; sometimes indeed
different subjects to different acts; in this way we may say that
there is a military law and a mercantile law. Secondly, indirectly;
thus by the very fact that a lawgiver deprives a subject of some
dignity, the latter passes into another order, so as to be under
another law, as it were: thus if a soldier be turned out of the army,
he becomes a subject of rural or of mercantile legislation.

Accordingly under the Divine Lawgiver various creatures have various
natural inclinations, so that what is, as it were, a law for one, is
against the law for another: thus I might say that fierceness is, in
a way, the law of a dog, but against the law of a sheep or another
meek animal. And so the law of man, which, by the Divine ordinance,
is allotted to him, according to his proper natural condition, is
that he should act in accordance with reason: and this law was so
effective in the primitive state, that nothing either beside or
against reason could take man unawares. But when man turned his back
on God, he fell under the influence of his sensual impulses: in fact
this happens to each one individually, the more he deviates from the
path of reason, so that, after a fashion, he is likened to the beasts
that are led by the impulse of sensuality, according to Ps. 48:21:
"Man, when he was in honor, did not understand: he hath been compared
to senseless beasts, and made like to them."

So, then, this very inclination of sensuality which is called the
_fomes,_ in other animals has simply the nature of a law (yet only in
so far as a law may be said to be in such things), by reason of a
direct inclination. But in man, it has not the nature of law in this
way, rather is it a deviation from the law of reason. But since, by
the just sentence of God, man is destitute of original justice, and
his reason bereft of its vigor, this impulse of sensuality, whereby
he is led, in so far as it is a penalty following from the Divine law
depriving man of his proper dignity, has the nature of a law.

Reply Obj. 1: This argument considers the _fomes_ in itself, as an
incentive to evil. It is not thus that it has the nature of a law, as
s