Latest / Summa Theologica - Treatise on Law and Grace / 022 - Question 106 - OF THE LAW OF THE GOSPEL CALLED THE NEW LAW CONSIDERED IN ITSELF In Four Articles

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022 - Question 106 - OF THE LAW OF THE GOSPEL CALLED THE NEW LAW CONSIDERED IN ITSELF In Four Articles · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and six of Summa Theologica Prima Secunde
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  Speaker 1: Treaties on Law. This is the LibriVox recording. All Librivos
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  Speaker 1: recordings are in the public domain. For more information or
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  Speaker 1: to volunteer, please visit LibriVox dot org. Suma Theologica Prima
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  Speaker 1: Secunde Treates on Law by Saint Thomas aquinas translated by
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  Speaker 1: the Fathers of the English Dominican Province. Question one hundred
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  Speaker 1: and six of the Law of the Gospel, called the
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  Speaker 1: New Law considered in itself in four articles. In proper sequence,
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  Speaker 1: we have to consider now the law of the Gospel,
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  Speaker 1: which is called the New Law. And in the first place,
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  Speaker 1: we must consider it in itself. Secondly, in comparison with
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  Speaker 1: the old law. Thirdly, we shall treat of those things that.
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  Speaker 2: Are contained in the New Law. Under the first head,
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  Speaker 2: there are four points of inquiry. First, what kind of
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  Speaker 2: law is it? That is, is it a written law
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  Speaker 2: or is it instilled in the heart? Second of its efficacy,
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  Speaker 2: that is, does it justify? Third of its beginning? Should
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  Speaker 2: it have been given at the beginning of the world.
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  Speaker 2: Fourth of its end, that is, whether it will last
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  Speaker 2: until the end or will another law take its place.
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  Speaker 2: First article, Whether the new law is a written law.
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  Speaker 2: Objection One, It would seem that the new law is
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  Speaker 2: a written law. For the new law is just the
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  Speaker 2: same as the Gospel. But the Gospel is set forth
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  Speaker 2: in writing, according to John twenty, verse thirty one. But
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  Speaker 2: these are written that you may believe. Therefore, the new
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  Speaker 2: law is a written law. Objection to Further, the law
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  Speaker 2: that is instilled in the heart is the natural law.
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  Speaker 2: According to Romans two, verses fourteen and fifteen. The gentiles
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  Speaker 2: do by nature those things that are of the law,
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  Speaker 2: who have the work of the law written in their hearts.
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  Speaker 2: If therefore, the law of the Gospel were instilled in
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  Speaker 2: our hearts, it would not be distinct from the law
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  Speaker 2: of nature. Objection three. Further, the law of the Gospel
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  Speaker 2: is proper to those who are in a state of
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  Speaker 2: the New Testament. But the law that is instilled in
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  Speaker 2: the heart is common to those who are in the
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  Speaker 2: New Testament and to those who are in the Old Testament.
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  Speaker 2: For it is written in Wisdom seven twenty seven that
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  Speaker 2: Divine Wisdom through nations conveyeth herself into holy souls. She
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  Speaker 2: maketh the friends of God and prophets. Therefore, the new
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  Speaker 2: Law is not instilled in our hearts. On the contrary,
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  Speaker 2: the new law is the law of the New Testament.
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  Speaker 2: But the law of the New Testament is instilled in
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  Speaker 2: our hearts. For the Apostle, quoting the authority of Jeremiah
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  Speaker 2: thirty one, verses thirty one and thirty three, Behold, the
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  Speaker 2: day shall come, saith the Lord, and I will perfect
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  Speaker 2: unto the house of Israel and unto the House of Judah.
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  Speaker 2: A New Testament says, explaining what this statement is in
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  Speaker 2: Hebrews eight, verses eight and ten. For this is the
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  Speaker 2: testament which I will make to the House of Israel.
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  Speaker 2: By giving my laws into their mind and in their
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  Speaker 2: heart will I write them. Therefore the New Law is
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  Speaker 2: instilled in our hearts. I answer that each thing appears
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  Speaker 2: to be that which preponderates in it, as the philosopher
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  Speaker 2: states in Ethics nine eight. Now that which is preponderant
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  Speaker 2: in the Law of the New Testament, and whereon all
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  Speaker 2: its efficacy is based, is the grace of the Holy Ghost,
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  Speaker 2: which is given through faith in Christ. Consequently, the New
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  Speaker 2: Law is chiefly the grace itself of the Holy Ghost,
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  Speaker 2: which is given to those who believe in Christ. This
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  Speaker 2: is manifestly stated by the apostle, who says in Romans
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  Speaker 2: three twenty seven, where is thy boasting? It is excluded
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  Speaker 2: by what law of works? No, but by the law
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  Speaker 2: of faith, for he calls the grace itself of faith
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  Speaker 2: a law. And still more clearly it is written in
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  Speaker 2: Romans eight two the law of the Spirit of life
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  Speaker 2: in Christ, Jesus hath deliver cure me from the law
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  Speaker 2: of sin and of death. And Augustine says in On
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  Speaker 2: the Spirit and the Letter twenty four that as the
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  Speaker 2: law of deeds was written on tables of stone, so
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  Speaker 2: is the law of faith inscribed on the hearts of
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  Speaker 2: the faithful. And elsewhere in the same book chapter twenty one,
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  Speaker 2: What else are the divine laws written by God himself
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  Speaker 2: on our hearts, but the very presence of His Holy Spirit. Nevertheless,
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  Speaker 2: the New Law contains certain things that dispose us to
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  Speaker 2: receive the grace of the Holy Ghost, and pertaining to
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  Speaker 2: the use of that grace, And such things are of
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  Speaker 2: secondary importance, so to speak, in the New Law, and
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  Speaker 2: the faithful need to be instructed concerning them, both by
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  Speaker 2: word and writing, both as to what they should believe,
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  Speaker 2: and as to what they should do. Consequently, we must
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  Speaker 2: say that the New Law is in the first place
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  Speaker 2: a lie the law that is inscribed on our hearts,
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  Speaker 2: but that secondarily it is a written law. Reply to
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  Speaker 2: Objection one, the Gospel writings contain only such things as
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  Speaker 2: pertain to the grace of the Holy Ghost, either by
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  Speaker 2: disposing us thereto or by directing us to the use thereof. Thus,
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  Speaker 2: with regard to the intellect, the Gospel contains certain matters
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  Speaker 2: pertaining to the manifestation of Christ's Godhead or humanity, which
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  Speaker 2: dispose us by means of faith, through which we receive
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  Speaker 2: the grace of the Holy Ghost. And with regard to
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  Speaker 2: the affections, it contains matters touching the contempt of the world,
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  Speaker 2: whereby man is rendered fit to receive the grace of
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  Speaker 2: the Holy Ghost. For the world that is worldly, men
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  Speaker 2: cannot receive the Holy Ghost. According to John fourteen seventeen,
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  Speaker 2: as to the use of spiritual grace, this consists in
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  Speaker 2: words of virtue, to which the writings of the New
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  Speaker 2: Testament exhort men in diverse ways. Reply to Objection two,
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  Speaker 2: there are two ways in which a thing may be
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  Speaker 2: instilled into man first through being part of his nature,
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  Speaker 2: and thus the natural law is instilled into man. Secondly,
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  Speaker 2: a thing is instilled into man by being, as it were,
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  Speaker 2: added unto his nature by a gift of grace. In
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  Speaker 2: this way, the new law is instilled into man, not
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  Speaker 2: only by indicating to him what he should do, but
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  Speaker 2: also by helping him to accomplish it. Reply to Objection three,
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  Speaker 2: no man ever had the grace of the Holy Ghost
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  Speaker 2: except through faith in Christ, either explicit or implicit, and
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  Speaker 2: by faith in Christ man belongs to the New Testament. Consequently,
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  Speaker 2: whoever had the law of grace instilled into them, belongs
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  Speaker 2: to the New Testament. Second article. Whether the new law
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  Speaker 2: justifies Objection one, It would seem that the new law
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  Speaker 2: does not justify, for no man is justified unless he
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  Speaker 2: obeys God's law. According to Hebrews five nine, he that is, Christ,
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  Speaker 2: became to all that obey him the cause of eternal salvation.
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  Speaker 2: But the Gospel does not always cause men to believe
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  Speaker 2: in it, for it is written in Romans ten sixteen
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  Speaker 2: all do not obey the Gospel. Therefore, the new Law
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  Speaker 2: does not justify Objection two. Further, the apostle proves in
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  Speaker 2: his Epistle to the Romans, that the old law did
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  Speaker 2: not justify because transgression increased at its advent, For it
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  Speaker 2: is stated in Romans fife fifteen, the law worketh wrath.
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  Speaker 2: For where there is no law, neither is their transgression.
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  Speaker 2: But much more did the new law increase transgression? Since
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  Speaker 2: he who sins after the giving of the new law
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  Speaker 2: deserves greater punishment. According to Hebrews ten, verses twenty eight
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  Speaker 2: and twenty nine, a man making void the law of
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  Speaker 2: Moses dieth without any mercy under two or three witnesses,
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  Speaker 2: how much more do you think he deserveth worth punishments,
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  Speaker 2: who hath trodden underfoot the son of God, et cetera. Therefore,
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  Speaker 2: the new law, like the old law, does not justify
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  Speaker 2: Objection three. Further, justification is an effect proper to God,
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  Speaker 2: according to Romans eight thirty three, God that justifieth. But
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  Speaker 2: the old law was from God, just as the new law. Therefore,
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  Speaker 2: the new law does not justify any more than the
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  Speaker 2: old law. On the contrary, the apostle says in Romans
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  Speaker 2: one sixteen, I am not ashamed of the Gospel, for
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  Speaker 2: it is the power of God unto salvation to every
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  Speaker 2: one that believeth, but there is no salvation but to
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  Speaker 2: those who are justified. Therefore, the law of the Gospel justifies.
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  Speaker 2: I answer that, as stated above in Article one, there
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  Speaker 2: is a twofold element in the law of the Gospel.
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  Speaker 2: There is the chief element, notably the grace of the
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  Speaker 2: Holy Ghost, besnowed inwardly, and as to this the new
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  Speaker 2: law justifies. Hence Augustine says in On the Spirit and
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  Speaker 2: the Letter seventeen. There that is, in the Old Testament,
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  Speaker 2: the law was set forth in an outward fashion that
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  Speaker 2: the ungodly might be afraid. Here, that is, in the
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  Speaker 2: New Testament, it is given in an inward manner, that
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  Speaker 2: they may be justified. The other element of the evangelical
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  Speaker 2: law is secondary, namely the teachings of faith and those
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  Speaker 2: commandments which direct human affections and human actions. And as
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  Speaker 2: to this the new law does not justify. Hence the
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  Speaker 2: apostle says in Second Corinthians three six, the letter killeth,
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  Speaker 2: but the Spirit quickeneth. And Augustine explains this in On
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  Speaker 2: the Spirit and the Letter fourteen and seventeen by saying
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  Speaker 2: that the letter denotes any writing external to man, even
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  Speaker 2: that of the moral precepts such as are contained in
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  Speaker 2: the Gospel. Wherefore the letter even of the Gospel, would
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  Speaker 2: kill unless there were the inward presence of the healing
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  Speaker 2: grace of faith. Reply to Objection one. This argument holds
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  Speaker 2: true of the New Law, not as to its principle,
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  Speaker 2: but as to its secondary element, that is, as to
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  Speaker 2: the dogmas and precepts outwardly put before man, either in
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  Speaker 2: words or in writing. Reply to Objection two. Although the
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  Speaker 2: grace of the New Testament helps man to avoid sin,
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  Speaker 2: yet it does not so confirm man in good that
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  Speaker 2: he cannot sin, for this belongs to the state of glory. Hence,
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  Speaker 2: if a man's sin after receiving the grace of the
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  Speaker 2: New Testament, he deserves greater punishment as being ungrateful for
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  Speaker 2: greater benefits and is not using the help given to him.
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  Speaker 2: And this is why the New Law is not said
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  Speaker 2: to work wrath, because as far as it is concerned,
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  Speaker 2: it gives man sufficient help to avoid sin. Reply to
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  Speaker 2: Objection three. The same God gave both the New and
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  Speaker 2: the Old Law, but in different ways. For he gave
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  Speaker 2: the old law written on tables of stone, whereas he
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  Speaker 2: gave the New Law written in the fleshly tables of
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  Speaker 2: the heart, as the Apostle expresses it in Second Corinthians
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  Speaker 2: three three. Wherefore, as Augustine says in on the Spirit
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  Speaker 2: and the Letter eighteen, the Apostle calls this letter, which
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  Speaker 2: is written outside man, administration of death and administration of condemnation,
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  Speaker 2: whereas he calls the other letter, that is the law
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  Speaker 2: of the New Testament, the ministration of the Spirit, and
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  Speaker 2: the ministration of justice, because through the gift of the
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  Speaker 2: Spirit we work justice and are delivered from the condemnation
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  Speaker 2: due to the transgression. Third article, Whether the new law
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  Speaker 2: should have been given from the beginning of the world?
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  Speaker 2: Objection One. You would seem that the new law should
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  Speaker 2: have been given from the beginning of the world, for
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  Speaker 2: there is no respect of persons with God according to
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  Speaker 2: Romans two eleven. But all men have sinned and do
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  Speaker 2: need the glory of God according to Romans three twenty three. Therefore,
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  Speaker 2: the law of the Gospel should have been given from
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  Speaker 2: the beginning of the world, in order that it might
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  Speaker 2: bring succor to all Objection two. Further, as men dwell
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  Speaker 2: in various places, so do they live in various times.
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  Speaker 2: But God, who will have all men to be saved.
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  Speaker 2: According to First Timothy, too for commanded the Gospel to
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  Speaker 2: be preached in all places, as may be seen in
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  Speaker 2: the last chapters of Matthew and Mark. Therefore, the law
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  Speaker 2: of the Gospel should have been at hand for all times.
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  Speaker 2: Sweys to be given from the beginning of the world.
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  Speaker 2: Objection three. Further, man needs to save his soul, which
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  Speaker 2: is for all eternity, more than to save his body,
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  Speaker 2: which is a temporal matter. But God provided man from
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  Speaker 2: the beginning of the world with things that are necessary
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  Speaker 2: for the health of his body, by subjecting to his
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  Speaker 2: power whatever was created for the sake of man, according
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  Speaker 2: to Genesis one twenty six to twenty nine. Therefore, the
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  Speaker 2: New Law, also, which is very necessary for the health
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  Speaker 2: of the soul, should have been given to man from
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  Speaker 2: the beginning of the world. On the contrary, the apostle
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  Speaker 2: says in First Corinthians fifteen forty six that was not
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  Speaker 2: first which is spiritual, but that which is natural. But
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  Speaker 2: the New Law is highly spiritual. Therefore it was not
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  Speaker 2: fitting for it to be given from the beginning of
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  Speaker 2: the world. I answer that three reasons may be assigned
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  Speaker 2: why it was not fitting for the New Law to
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  Speaker 2: be given from the beginning of the world. The first
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  Speaker 2: is because the New Law, as stated above an article one,
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  Speaker 2: consists chiefly in the grace of the Holy Ghost, which
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  Speaker 2: are behooved, not to be given abundantly until sin, which
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  Speaker 2: is an obstacle to grace, had been cast out of
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  Speaker 2: man through the accomplishment of his redemption by Christ. Wherefore
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  Speaker 2: it is written in John seven thirty nine. As yet
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  Speaker 2: the spirit was not given because Jesus was not yet glorified.
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  Speaker 2: This reason, the Apostle states clearly in Romans eight, verse
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  Speaker 2: two and following, where after speaking of the law of
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  Speaker 2: the Spirit of life, he adds God sending his own
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  Speaker 2: son in the likeness of sinful flesh, and a sin
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  Speaker 2: offering hath condemned sin in the flesh, that the justification
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  Speaker 2: of the law might be fulfilled in us. A second
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  Speaker 2: reason may be taken from the perfection of the New Law,
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  Speaker 2: because a thing is not brought to perfection at once
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  Speaker 2: from the outset, but through an orderly succession of time.
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  Speaker 2: Thus one is at first a boy and then a man.
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  Speaker 2: And this reason is stated by the Apostle in Galatians three,
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  Speaker 2: verses twenty four and twenty five. The law was our
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  Speaker 2: pedagogue in Christ, that we might be justified by faith.
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  Speaker 2: But after the faith is come, we are no longer
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  Speaker 2: under a pedagogue. The third reason is found in the
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  Speaker 2: fact that the new law is the law of grace.
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  Speaker 2: Wherefore it behooved man first of all, to be left
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  Speaker 2: to himself under the state of the old law, so
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  Speaker 2: that through falling into sin, he might realize his weakness
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  Speaker 2: and acknowledge his need of grace. This reason is set
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  Speaker 2: down by the Apostle in Romans five twenty. The law
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  Speaker 2: entered in that sin might abound, and when sin abounded,
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  Speaker 2: grace did more abound. Reply to objection one, mankind, on
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  Speaker 2: account of the sin of our first parents, deserved to
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  Speaker 2: be deprived of the aid of grace, and so from
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  Speaker 2: whom it is withheld, it is justly withheld, and to
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  Speaker 2: whom it is given it is mercifully given, as Augustine states. Consequently,
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  Speaker 2: it does not follow that there is respective persons with God,
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  Speaker 2: from the fact that He did not offer the law
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  Speaker 2: of grace to all from the beginning of the world,
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  Speaker 2: which law was to be published in due course of time.
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  Speaker 2: As stated above. Reply to objection two, the state of
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  Speaker 2: mankind does not not very according to diversity of place,
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  Speaker 2: but according to succession of time. Hence, the New Law
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  Speaker 2: avails for all places, but not for all times, although
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  Speaker 2: at all times there have been some persons belonging to
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  Speaker 2: the New Testament, as stated above in Article one. Third
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  Speaker 2: reply reply to objection three, things pertaining to the health
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  Speaker 2: of the body are of service to man as regards
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  Speaker 2: his nature, which sin does not destroy, whereas things pertaining
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  Speaker 2: to the health of the soul are ordained to grace,
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  Speaker 2: which is forfeit through sin. Consequently, the comparison will not hold.
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  Speaker 2: Fourth Article Whether the new Law will last till the
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  Speaker 2: end of the world, Objection one. You would seem that
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  Speaker 2: the new Law will not last until the end of
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  Speaker 2: the world, because, as the Apostle says in First Corinthia
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  Speaker 2: thirteen ten, when that which is perfect is come, that
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  Speaker 2: which is in part shall be done away. But the
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  Speaker 2: new Law is in part, Since the Apostle says in
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  Speaker 2: First Corinthians thirteen nine, we know in part and we
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  Speaker 2: prophesy in part. Therefore the new Law is to be
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  Speaker 2: done away and will be succeeded by a more perfect state.
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  Speaker 2: Objection two. Further, our Lord, in John sixteen thirteen promised
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  Speaker 2: his disciples the knowledge of all truth when the Holy Ghost,
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  Speaker 2: the comforter should come. But the Church knows not yet
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  Speaker 2: all truth in the state of the New Testament. Therefore
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  Speaker 2: we must look forward to another state, wherein all truth
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  Speaker 2: will be revealed by the Holy Ghost. Objection three Further,
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  Speaker 2: just as the Father is distinct from the Son, and
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  Speaker 2: the son from the Father, so is the Holy Ghost
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  Speaker 2: distinct from the Father and the Son. But there was
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  Speaker 2: a state corresponding with the person of the Father, notably
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  Speaker 2: the state of the Old Law, wherein men were intent
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  Speaker 2: on begetting children. And likewise there is a state corresponding
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  Speaker 2: to the person of the son, notably the state of
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  Speaker 2: the New Law, where in the clergy, who are intent
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  Speaker 2: on wisdom, which is appropriated to the son, hold a
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  Speaker 2: prominent place. Therefore, there will be a third state corresponding
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  Speaker 2: to the Holy Ghost, wherein spiritual men will hold the
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  Speaker 2: first place. Objection four Further, Our Lord said in Matthew
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  Speaker 2: twenty four fourteen, this Gospel of the Kingdom shall be
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  Speaker 2: preached in the whole world, and then shall the consummation come.
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  Speaker 2: But the goul of Christ is already preached throughout the
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  Speaker 2: whole world, and yet the consummation has not yet come. Therefore,
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  Speaker 2: the Gospel of Christ is not the gospel of the Kingdom,
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  Speaker 2: but another gospel, that of the Holy Ghost, is to come,
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  Speaker 2: yet like unto another law. On the contrary, our Lord
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  Speaker 2: said in Matthew twenty four thirty four, I say to
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  Speaker 2: you that this generation shall not pass till all these
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  Speaker 2: things be done, which passage Chrysostom in his Homily seventy
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  Speaker 2: seven explains as referring to the generation of those that
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  Speaker 2: believe in Christ. Therefore, the state of those who believe
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  Speaker 2: in Christ will last until the consummation of the world.
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  Speaker 2: I answer that the state of the world may change
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  Speaker 2: in two ways. In one way according to a change
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  Speaker 2: of law, and thus no other state will succeed this
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  Speaker 2: state of the new law, because the state of the
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  Speaker 2: new law succeeded the state of the old law as
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  Speaker 2: a more perfect law a less perfect one. Now, no
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  Speaker 2: state of the present life can be more perfect than
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  Speaker 2: the state of the new law, since nothing can approach
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  Speaker 2: nearer to the last end than that which is the
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  Speaker 2: immediate cause of our being brought to the last end.
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  Speaker 2: But the new law does this. Wherefore, the Apostle says
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  Speaker 2: in Hebrews tand Verses nineteen through twenty two. Having therefore,
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  Speaker 2: brethren a confidence in the entering into the holies by
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  Speaker 2: the Blood of Christ, a new way which ye hath
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  Speaker 2: dedicated for us, let us draw near. Therefore, no state
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  Speaker 2: of the present life can be more perfect than that
• 23:53
  Speaker 2: of the New Law, since the nearer a thing is
• 23:56
  Speaker 2: to the last end, the more perfect it is. In
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  Speaker 2: another way, the state of mankind may change according as
• 24:04
  Speaker 2: man stands in relation to one and the same law,
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  Speaker 2: more or less perfectly. And thus the state of the
• 24:12
  Speaker 2: old law underwent frequent changes, since at times the laws
• 24:16
  Speaker 2: were very well kept, and at other times were altogether unheeded. Thus, too,
• 24:22
  Speaker 2: the state of the New Law is subject to change
• 24:25
  Speaker 2: with regard to various places, times, and persons, according as
• 24:29
  Speaker 2: the grace of the Holy Ghost dwells in man more
• 24:32
  Speaker 2: or less perfectly. Nevertheless, we are not to look forward
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  Speaker 2: to a state wherein man is to possess the grace
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  Speaker 2: of the Holy Spirit more perfectly than he has possessed
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  Speaker 2: it hitherto, especially the apostles who received the first fruits
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  Speaker 2: of the Spirit, that is, sooner and more abundantly than others.
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  Speaker 2: As a glass expounds on Romans eight twenty three replied
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  Speaker 2: to objection. As Dionysius says in on the Celestial Hierarchy five,
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  Speaker 2: there is a threefold state of mankind. The first was
• 25:11
  Speaker 2: under the old law. The second is that of the
• 25:14
  Speaker 2: New law. The third will take place not in this life,
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  Speaker 2: but in heaven. But as the first state is figurative
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  Speaker 2: and imperfect in comparison with the state of the Gospel,
• 25:27
  Speaker 2: so is the present state figurative and imperfect in comparison
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  Speaker 2: with the heavenly state, with the advent of which the
• 25:34
  Speaker 2: present state will be done away, as expressed in that
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  Speaker 2: very passage in verse Corinthians thirteen twelve, we see now
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  Speaker 2: through a glass in a dark manner, but then face
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  Speaker 2: to face reply to objection two. As Augustine says in
• 25:53
  Speaker 2: against Faustus nineteen thirty one, Montanus and Priscilla pretended that
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  Speaker 2: our Lord's promise to give the Holy Ghost was fulfilled
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  Speaker 2: not in the apostles, but in themselves. In like manner,
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  Speaker 2: the Manicheans maintained that it was fulfilled in Mannes, whom
• 26:12
  Speaker 2: they held to be the peraclet. Hence, none of the
• 26:15
  Speaker 2: above received the acts of the Apostles, where it is
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  Speaker 2: clearly shown that the aforesaid promise was fulfilled in the Apostles,
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  Speaker 2: just as our Lord promised them a second time. It
• 26:26
  Speaker 2: Acts one five, you shall be baptized with the Holy
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  Speaker 2: Ghost not many days, hence, which we read as having
• 26:35
  Speaker 2: been fulfilled in Acts too. However, these foolish notions are
• 26:41
  Speaker 2: refuted by the statement in John seven thirty nine that
• 26:46
  Speaker 2: as yet the spirit was not given because Jesus was
• 26:49
  Speaker 2: not yet glorified, from which we gather that the Holy
• 26:52
  Speaker 2: Ghost was given as soon as Christ was glorified in
• 26:55
  Speaker 2: his resurrection and ascension. Moreover, this puts out of court
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  Speaker 2: the senseless idea that the Holy Ghost is to be
• 27:03
  Speaker 2: expected to come at some other time. Now, the Holy
• 27:08
  Speaker 2: Ghost taught the apostles all truth in respective matters necessary
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  Speaker 2: for salvation, those things to wit that we are bound
• 27:16
  Speaker 2: to believe and to do. But he did not teach
• 27:20
  Speaker 2: them about all future events, for this did not regard them.
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  Speaker 2: According to Acts one seven, it is not for you
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  Speaker 2: to know the times or moments which the Father hath
• 27:30
  Speaker 2: put into his own power. Reply to Objection three, the
• 27:38
  Speaker 2: old law corresponded not only to the father but also
• 27:42
  Speaker 2: to the son. Because Christ was foreshadowed in the old law.
• 27:47
  Speaker 2: Hence our Lord said in John five forty six, if
• 27:51
  Speaker 2: you did believe Moses, you would perhaps believe me also,
• 27:55
  Speaker 2: for he wrote of me in like manner. The New
• 27:59
  Speaker 2: law corresponds not only to Christ, but also to the
• 28:02
  Speaker 2: Holy Ghost, according to Romans eight two, the law of
• 28:06
  Speaker 2: the Spirit of life in Christ Jesus et cetera. Hence
• 28:11
  Speaker 2: we are not to look forward to another law corresponding
• 28:14
  Speaker 2: to the Holy Ghost. Reply to objection four. Since Christ said,
• 28:21
  Speaker 2: at the very outset of the preaching of the Gospel,
• 28:25
  Speaker 2: the Kingdom of Heaven is at hand Matthew four seventeen,
• 28:29
  Speaker 2: it is most absurd to say that the Gospel of
• 28:32
  Speaker 2: Christ is not the Gospel of the Kingdom. But the
• 28:35
  Speaker 2: preaching of the Gospel of Christ may be understood in
• 28:37
  Speaker 2: two ways. First as denoting the spreading abroad of the
• 28:42
  Speaker 2: knowledge of Christ. And thus the Gospel was preached throughout
• 28:46
  Speaker 2: the world even at the time of the Apostles, as
• 28:49
  Speaker 2: Christendom states in his Homily seventy five on the Gospel
• 28:53
  Speaker 2: of Matthew. And in this sense, the words that follow
• 28:58
  Speaker 2: and then shall the consummation come refer to the destruction
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  Speaker 2: of Jerusalem of which he was speaking literally. Secondly, the
• 29:07
  Speaker 2: preaching of the Gospel may be understood as extending throughout
• 29:11
  Speaker 2: the world and producing its full effect, so that, to wit,
• 29:15
  Speaker 2: the Church would be founded in every nation. And in
• 29:19
  Speaker 2: this sense, as Augustine writes to Heschius in his letter
• 29:24
  Speaker 2: one hundred ninety nine, the Gospel is not preached to
• 29:27
  Speaker 2: the whole world yet, but when it is, the consummation
• 29:32
  Speaker 2: of the world will come. End of Question one hundred
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  Speaker 2: and six read by Michael Shancaike Lambert L. C.