his
nature. Now each thing is inclined naturally to an operation that is
suitable to it according to its form: thus fire is inclined to give
heat. Wherefore, since the rational soul is the proper form of man,
there is in every man a natural inclination to act according to
reason: and this is to act according to virtue. Consequently,
considered thus, all acts of virtue are prescribed by the natural
law: since each one's reason naturally dictates to him to act
virtuously. But if we speak of virtuous acts, considered in
themselves, i.e. in their proper species, thus not all virtuous acts
are prescribed by the natural law: for many things are done
virtuously, to which nature does not incline at first; but which,
through the inquiry of reason, have been found by men to be conducive
to well-living.

Reply Obj. 1: Temperance is about the natural concupiscences of food,
drink and sexual matters, which are indeed ordained to the natural
common good, just as other matters of law are ordained to the moral
common good.

Reply Obj. 2: By human nature we may mean either that which is proper
to man--and in this sense all sins, as being against reason, are also
against nature, as Damascene states (De Fide Orth. ii, 30): or we may
mean that nature which is common to man and other animals; and in
this sense, certain special sins are said to be against nature; thus
contrary to sexual intercourse, which is natural to all animals, is
unisexual lust, which has received the special name of the unnatural
crime.

Reply Obj. 3: This argument considers acts in themselves. For it is
owing to the various conditions of men, that certain acts are
virtuous for some, as being proportionate and becoming to them, while
they are vicious for others, as being out of proportion to them.
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FOURTH ARTICLE [I-II, Q. 94, Art. 4]

Whether the Natural Law Is the Same in All Men?

Objection 1: It would seem that the natural law is not the same in
all. For it is stated in the Decretals (Dist. i) that "the natural
law is that which is contained in the Law and the Gospel." But this
is not common to all men; because, as it is written (Rom. 10:16),
"all do not obey the gospel." Therefore the natural law is not the
same in all men.

Obj. 2: Further, "Things which are according to the law are said to
be just," as stated in _Ethic._ v. But it is stated in the same book
that nothing is so universally just as not to be subject to change in