n to virtue is
corrupted by vicious habits, and, moreover, the natural knowledge of
good is darkened by passions and habits of sin. But in the good both
ways are found more perfect: because in them, besides the natural
knowledge of good, there is the added knowledge of faith and wisdom;
and again, besides the natural inclination to good, there is the
added motive of grace and virtue.

Accordingly, the good are perfectly subject to the eternal law, as
always acting according to it: whereas the wicked are subject to the
eternal law, imperfectly as to their actions, indeed, since both
their knowledge of good, and their inclination thereto, are
imperfect; but this imperfection on the part of action is supplied on
the part of passion, in so far as they suffer what the eternal law
decrees concerning them, according as they fail to act in harmony
with that law. Hence Augustine says (De Lib. Arb. i, 15): "I esteem
that the righteous act according to the eternal law; and (De Catech.
Rud. xviii): Out of the just misery of the souls which deserted Him,
God knew how to furnish the inferior parts of His creation with most
suitable laws."

Reply Obj. 1: This saying of the Apostle may be understood in two
ways. First, so that a man is said to be under the law, through being
pinned down thereby, against his will, as by a load. Hence, on the
same passage a gloss says that "he is under the law, who refrains
from evil deeds, through fear of punishment threatened by the law,
and not from love of virtue." In this way the spiritual man is not
under the law, because he fulfils the law willingly, through charity
which is poured into his heart by the Holy Ghost. Secondly, it can be
understood as meaning that the works of a man, who is led by the Holy
Ghost, are the works of the Holy Ghost rather than his own.
Therefore, since the Holy Ghost is not under the law, as neither is
the Son, as stated above (A. 4, ad 2); it follows that such works, in
so far as they are of the Holy Ghost, are not under the law. The
Apostle witnesses to this when he says (2 Cor. 3:17): "Where the
Spirit of the Lord is, there is liberty."

Reply Obj. 2: The prudence of the flesh cannot be subject to the law
of God as regards action; since it inclines to actions contrary to
the Divine law: yet it is subject to the law of God, as regards
passion; since it deserves to suffer punishment according to the law
of Divine justice. Nevertheless in no man does the prudence of