ys (Ethic. ii, 1) that the
"intention of every lawgiver is to make good citizens."

_I answer that,_ as stated above (Q. 90, A. 1, ad 2; AA. 3, 4), a law
is nothing else than a dictate of reason in the ruler by whom his
subjects are governed. Now the virtue of any subordinate thing
consists in its being well subordinated to that by which it is
regulated: thus we see that the virtue of the irascible and
concupiscible faculties consists in their being obedient to reason;
and accordingly "the virtue of every subject consists in his being
well subjected to his ruler," as the Philosopher says (Polit. i). But
every law aims at being obeyed by those who are subject to it.
Consequently it is evident that the proper effect of law is to lead
its subjects to their proper virtue: and since virtue is "that which
makes its subject good," it follows that the proper effect of law is
to make those to whom it is given, good, either simply or in some
particular respect. For if the intention of the lawgiver is fixed on
true good, which is the common good regulated according to Divine
justice, it follows that the effect of the law is to make men good
simply. If, however, the intention of the lawgiver is fixed on that
which is not simply good, but useful or pleasurable to himself, or in
opposition to Divine justice; then the law does not make men good
simply, but in respect to that particular government. In this way
good is found even in things that are bad of themselves: thus a man
is called a good robber, because he works in a way that is adapted to
his end.

Reply Obj. 1: Virtue is twofold, as explained above (Q. 63, A. 2),
viz. acquired and infused. Now the fact of being accustomed to an
action contributes to both, but in different ways; for it causes the
acquired virtue; while it disposes to infused virtue, and preserves
and fosters it when it already exists. And since law is given for the
purpose of directing human acts; as far as human acts conduce to
virtue, so far does law make men good. Wherefore the Philosopher says
in the second book of the Politics (Ethic. ii) that "lawgivers make
men good by habituating them to good works."

Reply Obj. 2: It is not always through perfect goodness of virtue
that one obeys the law, but sometimes it is through fear of
punishment, and sometimes from the mere dictates of reason, which is
a beginning of virtue, as stated above (Q. 63, A. 1).

Reply Obj. 3: The goodness of any part is considered