Reply Obj. 4:  As Augustine says on Gal. 5:22, 23, “the Apostle had no intention of teaching us how many (either works of the flesh, or fruits of the Spirit) there are; but to show how the former should be avoided, and the latter sought after.”  Hence either more or fewer fruits might have been mentioned.  Nevertheless, all the acts of the gifts and virtues can be reduced to these by a certain kind of fittingness, in so far as all the virtues and gifts must needs direct the mind in one of the above-mentioned ways.  Wherefore the acts of wisdom and of any gifts directing to good, are reduced to charity, joy and peace.  The reason why he mentions these rather than others, is that these imply either enjoyment of good things, or relief from evils, which things seem to belong to the notion of fruit. ________________________

FOURTH ARTICLE [I-II, Q. 70, Art. 4]

Whether the Fruits of the Holy Ghost Are Contrary to the Works of the
Flesh?

Objection 1:  It would seem that the fruits of the Holy Ghost are not contrary to the works of the flesh, which the Apostle enumerates (Gal. 5:19, seqq.).  Because contraries are in the same genus.  But the works of the flesh are not called fruits.  Therefore the fruits of the Spirit are not contrary to them.

Obj. 2:  Further, one thing has a contrary.  Now the Apostle mentions more works of the flesh than fruits of the Spirit.  Therefore the fruits of the Spirit and the works of the flesh are not contrary to one another.

Obj. 3:  Further, among the fruits of the Spirit, the first place is given to charity, joy, and peace:  to which, fornication, uncleanness, and immodesty, which are the first of the works of the flesh, are not opposed.  Therefore the fruits of the Spirit are not contrary to the works of the flesh.

On the contrary, The Apostle says (Gal. 5:17) that “the flesh lusteth against the spirit, and the spirit against the flesh.”

I answer that, The works of the flesh and the fruits of the Spirit may be taken in two ways.  First, in general:  and in this way the fruits of the Holy Ghost considered in general are contrary to the works of the flesh.  Because the Holy Ghost moves the human mind to that which is in accord with reason, or rather to that which surpasses reason:  whereas the fleshly, viz. the sensitive, appetite draws man to sensible goods which are beneath him.  Wherefore, since upward and downward are contrary movements in the physical order, so in human actions the works of the flesh are contrary to the fruits of the Spirit.