“Because man is made in the image of God, that is, free in his thought and will, and able to act through himself (_per se potestativum_), after what has been said concerning the Exemplar, God, and everything proceeding from the divine power according to His will, it remains for us to consider His image, to wit, man, in so far as he is the source or cause (_principium_) of his own works, having free-will and power over them.” Hereupon Thomas takes up in order: the ultimate end of man; the nature of man’s beatitude, and wherein it consists, and how it may be attained; then voluntary and involuntary acts, and the nature and action of will; then fruition, intention, election, deliberation, consent, and actions good and bad, flowing from the will; then the passions; concupiscence and pleasure, sadness, hope and despair, fear, anger; next habits (_habitus_) and the virtues, intellectual, cardinal, theological; the gifts of the Spirit, and the beatitudes; the vices, and sin, and penalty. Thereupon it becomes proper to consider the external causes (_principia_) of acts: “The external cause (_principium_) moving toward good is God; who instructs us through law, and aids us through grace. Therefore we must speak, first of law, then of grace.” So Thomas discusses: the _essentia_ of law, and the different kinds of law--_lex aeterna_, _lex naturalis_, _lex humana_--their effect and validity; then the precepts of the Old Law (of the Old Testament); then as to the law of the Gospel and the need of grace; and lastly, concerning grace and human merit.