the
flesh dominate so far as to destroy the whole good of his nature: and
consequently there remains in man the inclination to act in
accordance with the eternal law. For we have seen above (Q. 85, A. 2)
that sin does not destroy entirely the good of nature.

Reply Obj. 3: A thing is maintained in the end and moved towards the
end by one and the same cause: thus gravity which makes a heavy body
rest in the lower place is also the cause of its being moved thither.
We therefore reply that as it is according to the eternal law that
some deserve happiness, others unhappiness, so is it by the eternal
law that some are maintained in a happy state, others in an unhappy
state. Accordingly both the blessed and the damned are under the
eternal law.
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QUESTION 94

OF THE NATURAL LAW
(In Six Articles)

We must now consider the natural law; concerning which there are six
points of inquiry:

(1) What is the natural law?

(2) What are the precepts of the natural law?

(3) Whether all acts of virtue are prescribed by the natural law?

(4) Whether the natural law is the same in all?

(5) Whether it is changeable?

(6) Whether it can be abolished from the heart of man?
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FIRST ARTICLE [I-II, Q. 94, Art. 1]

Whether the Natural Law Is a Habit?

Objection 1: It would seem that the natural law is a habit. Because,
as the Philosopher says (Ethic. ii, 5), "there are three things in
the soul: power, habit, and passion." But the natural law is not one
of the soul's powers: nor is it one of the passions; as we may see by
going through them one by one. Therefore the natural law is a habit.

Obj. 2: Further, Basil [*Damascene, De Fide Orth. iv, 22] says that
the conscience or _synderesis_ "is the law of our mind"; which can
only apply to the natural law. But the "synderesis" is a habit, as
was shown in the First Part (Q. 79, A. 12). Therefore the natural law
is a habit.

Obj. 3: Further, the natural law abides in man always, as will be
shown further on (A. 6). But man's reason, which the law regards,
does not always think about the natural law. Therefore the natural
law is not an act, but a habit.

_On the contrary,_ Augustine says (De Bono Conjug. xxi) that "a habit
is that whereby something is done when necessary." But such is not
the natural law: since it is in infants and in the damned who cannot
act by it. Therefore the natural law is not a habit.

_I answer that,_ A th