in comparison
with the whole; hence Augustine says (Confess. iii) that "unseemly is
the part that harmonizes not with the whole." Since then every man is
a part of the state, it is impossible that a man be good, unless he
be well proportionate to the common good: nor can the whole be well
consistent unless its parts be proportionate to it. Consequently the
common good of the state cannot flourish, unless the citizens be
virtuous, at least those whose business it is to govern. But it is
enough for the good of the community, that the other citizens be so
far virtuous that they obey the commands of their rulers. Hence the
Philosopher says (Polit. ii, 2) that "the virtue of a sovereign is
the same as that of a good man, but the virtue of any common citizen
is not the same as that of a good man."

Reply Obj. 4: A tyrannical law, through not being according to
reason, is not a law, absolutely speaking, but rather a perversion of
law; and yet in so far as it is something in the nature of a law, it
aims at the citizens' being good. For all it has in the nature of a
law consists in its being an ordinance made by a superior to his
subjects, and aims at being obeyed by them, which is to make them
good, not simply, but with respect to that particular government.
________________________

SECOND ARTICLE [I-II, Q. 92, Art. 2]

Whether the Acts of Law Are Suitably Assigned?

Objection 1: It would seem that the acts of law are not suitably
assigned as consisting in "command, prohibition, permission, and
punishment." For "every law is a general precept," as the Jurist
states. But command and precept are the same. Therefore the other
three are superfluous.

Obj. 2: Further, the effect of a law is to induce its subjects to be
good, as stated above (A. 1). But counsel aims at a higher good than
a command does. Therefore it belongs to law to counsel rather than to
command.

Obj. 3: Further, just as punishment stirs a man to good deeds, so
does reward. Therefore if to punish is reckoned an effect of law, so
also is to reward.

Obj. 4: Further, the intention of a lawgiver is to make men good, as
stated above (A. 1). But he that obeys the law, merely through fear
of being punished, is not good: because "although a good deed may be
done through servile fear, i.e. fear of punishment, it is not done
well," as Augustine says (Contra duas Epist. Pelag. ii). Therefore
punishment is not a proper effect of law.

_On the contrary,_ Isidore