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023 - Question 107 - OF THE NEW LAW AS COMPARED WITH THE OLD In Four Articles · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and seven of Summa Theologica Prima Secunde
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  Speaker 1: Treaties on Law. This is the LibriVox recording. All LibriVox
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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 seven of the New Law as compared with the
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  Speaker 1: Old in four articles. We must now consider the new
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  Speaker 1: law as compared with the old, under which head there
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  Speaker 1: are four points of inquiry. First, whether the new law
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  Speaker 1: is distinct from the old law. Second, whether the new
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  Speaker 1: law fulfills the old. Third, whether the new law is
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  Speaker 1: contained in the old. Fourth, which is the more burdensome
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  Speaker 1: the new or the old law. First article, Whether the
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  Speaker 1: new law is distinct from the old law.
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  Speaker 2: Objection one. It would seem that the new law is
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  Speaker 2: not distinct from the old because both these laws were
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  Speaker 2: given to those who believe in God, since without faith
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  Speaker 2: it is impossible to please God, according to Hebrews eleven six.
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  Speaker 2: But the faith of olden times and of nowadays is
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  Speaker 2: the same as the Gloss says on Matthew twenty one nine.
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  Speaker 2: Therefore the law is the same also objection two. Further,
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  Speaker 2: Augustine says in against Adeimantus seventeen, that there is little
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  Speaker 2: difference between the law and the Gospel. Translator's note. The
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  Speaker 2: little difference refers to the Latin words timor and amor
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  Speaker 2: fear and love. But the new and old laws cannot
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  Speaker 2: be differentiated in respect of these two things, since even
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  Speaker 2: the old law comprised precepts of charity Thou shalt love
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  Speaker 2: thy neighbor Leviticus nineteen eighteen, and thou shalt love the
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  Speaker 2: Lord thy God Deuteronomy six five in like manner, neither
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  Speaker 2: can they differ. According to the other difference, which Augustine
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  Speaker 2: assigns and against Faustus fortu notably that the Old Testament
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  Speaker 2: contained temporal promises, whereas the New Testament contains spiritual and
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  Speaker 2: eternal promises. Since even the New Testament contains temporal promises,
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  Speaker 2: according to Mark ten thirty, he shall receive a hundred
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  Speaker 2: times as much in this time houses and brethren, et cetera.
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  Speaker 2: While in the Old Testament they hoped in promises spiritual
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  Speaker 2: and eternal, according to Hebrews eleven sixteen. But now they
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  Speaker 2: desire a better, that is to say, a heavenly country,
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  Speaker 2: which is said of the patriarchs. Therefore, it seems that
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  Speaker 2: the new law is not distinct from the old objection three. Further,
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  Speaker 2: the Apostle seems to distinguish both laws by calling the
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  Speaker 2: old law a law of works and the new law
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  Speaker 2: a law of faith according to Romans three twenty seven.
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  Speaker 2: But the old law was also a law of faith
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  Speaker 2: according to Hebrews eleven thirty nine. All were approved by
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  Speaker 2: the testimony of faith, which he says of the fathers
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  Speaker 2: of the Old Testament. In like manner, the new Law
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  Speaker 2: is a law of works, since it is written in
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  Speaker 2: Matthew five forty four do good to them that het chew,
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  Speaker 2: and in Luke twenty two nineteen, do this for a
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  Speaker 2: commemoration of me. Therefore, the new Law is not distinct
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  Speaker 2: from the old. On the contrary, the Apostle says in
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  Speaker 2: Hebrews seven twelve, the priesthood being translated, it is necessary
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  Speaker 2: that a translation also be made of the law. But
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  Speaker 2: the priesthood of the New Testament is distinct from that
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  Speaker 2: of the Old as the apostle shows in the same place. Therefore,
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  Speaker 2: the law is also distinct. I answer that, as stated
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  Speaker 2: above in Question ninety article two, as well as in
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  Speaker 2: Question ninety one, Article four, every law ordains human conduct
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  Speaker 2: to sa some end. Now, things ordained to an end
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  Speaker 2: may be divided in two ways, considered from the point
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  Speaker 2: of view of the end. First through being ordained to
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  Speaker 2: different ends, and this difference will be specific, especially if
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  Speaker 2: such ends are proximate. Secondly, by reason of being closely
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  Speaker 2: or remotely connected with the end. Thus it is clear
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  Speaker 2: that movements differ in species through being directed to different terms.
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  Speaker 2: While according as one part of a movement is nearer
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  Speaker 2: to the term than another part, the difference of perfect
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  Speaker 2: and imperfect movement is assessed accordingly. Then two laws may
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  Speaker 2: be distinguished from one another in two ways, First through
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  Speaker 2: being altogether diverse from the fact that they are ordained
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  Speaker 2: to diverse ends. Thus a state law ordained to democratic
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  Speaker 2: government would differ specifically from a law ordained to government
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  Speaker 2: by the aristocracy. Secondly, two laws may be distinguished from
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  Speaker 2: one another through one of them being more closely connected
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  Speaker 2: with the end and the other more remotely. Thus, in
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  Speaker 2: one and the same state there is one law enjoined
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  Speaker 2: on men of mature age who can forwith accomplish that
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  Speaker 2: which pertains to the common good, and another law regulating
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  Speaker 2: the education of children, who need to be taught how
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  Speaker 2: they are to achieve manly deeds later on. We must
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  Speaker 2: therefore say that according to the first way, the new
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  Speaker 2: law is not distinct from the old law, because they
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  Speaker 2: both have the same end, namely man's subjection to God.
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  Speaker 2: And there is but one God of the New and
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  Speaker 2: of the Old Testament. According to Romans three thirty, it
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  Speaker 2: is one God that justifieth circumcision by faith and uncircumcision
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  Speaker 2: through faith. According to the second way, the new law
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  Speaker 2: is distinct from the old law because the old law
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  Speaker 2: is like a pedagogue of children, as the Apostle says
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  Speaker 2: in Galatians three twenty four, whereas the new law is
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  Speaker 2: the law of perfection, since it is the law of charity,
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  Speaker 2: of which the Apostle says Inclosions three fourteen, that it
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  Speaker 2: is the bond of perfection. Reply to objection one, the
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  Speaker 2: unity of faith under both testaments witnesses to the unity
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  Speaker 2: of end. For it has been stated above in Question
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  Speaker 2: sixty two, Article two, that the object of the theological virtues,
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  Speaker 2: among which is faith is the last end. Yet faith
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  Speaker 2: had a different state in the Old and in the
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  Speaker 2: New Law, since what they believed as future we believe
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  Speaker 2: as fact replied to objection to All The differences assigned
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  Speaker 2: between the old and New laws are gathered from their
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  Speaker 2: relative perfection and imperfection. For the precepts of every law
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  Speaker 2: prescribe acts of virtue. Now the imperfect, who as yet
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  Speaker 2: are not possessed of a virtuous habit, are directed in
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  Speaker 2: one way to perform virtuous acts, while those who are
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  Speaker 2: perfected by the possession of virtuous habits are directed in
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  Speaker 2: another way. For those who as yet are not endowed
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  Speaker 2: with virtuous habits are directed to the performance of virtuous
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  Speaker 2: acts by reason of some outward cause, for instance, by
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  Speaker 2: the threat of punishment or the promise of some extrinsic rewards,
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  Speaker 2: such as honor, riches, or the like. Hence, the old law,
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  Speaker 2: which was given to men who were imperfect, that is,
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  Speaker 2: who had not yet received spiritual grace, was called the
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  Speaker 2: law of fear, inasmuch as it induced men to observe
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  Speaker 2: its commandments by threatening them with penalties, and is spoken
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  Speaker 2: of as containing temporal promises. On the other hand, those
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  Speaker 2: who are possessed of virtue are inclined to do virtuous
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  Speaker 2: deeds through love of virtue, not on account of some
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  Speaker 2: extrinsic punishment or reward. Hence, the new law, which derives
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  Speaker 2: its pre eminence from the spiritual grace instilled into our hearts,
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  Speaker 2: is called the law of love, and it is described
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  Speaker 2: as containing spiritual and eternal promises, which are objects of
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  Speaker 2: the virtues, chiefly of charity. Accordingly, such persons are inclined
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  Speaker 2: of themselves to those objects, not as to something foreign,
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  Speaker 2: but is to something of their own. For this reason too,
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  Speaker 2: the old law is described as restraining the hand, not
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  Speaker 2: the will, according to Peter Lombard in his Sentences three d. Forty,
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  Speaker 2: since when a man refrains from some sins through fear
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  Speaker 2: of being punished, his will does not shrink simply from sin,
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  Speaker 2: as does the will of a man who refrains from
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  Speaker 2: sin through love of righteousness. And hence the new law,
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  Speaker 2: which is the law of love, is said to restrain
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  Speaker 2: the will. Nevertheless, there were some in the state of
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  Speaker 2: the Old Testament, who, having charity and the grace of
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  Speaker 2: the Holy Ghost, looked chiefly to spiritual and eternal promises,
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  Speaker 2: and in this respect they belonged to the New Law.
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  Speaker 2: In like manner in the New Testament, there are some
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  Speaker 2: carnal men who have not yet attained to the perfection
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  Speaker 2: of the New Law. And these it was necessary, even
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  Speaker 2: under the New Testament to lead to virtuous action by
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  Speaker 2: the fear of punishment and by temporal promises. But although
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  Speaker 2: the Old Law contained precepts of charity, nevertheless it did
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  Speaker 2: not confer the Holy Ghost by whom charity is spread
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  Speaker 2: abroad in our hearts Romans five five, reply to Objection three.
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  Speaker 2: As stated above in Question one hundred and six, Articles
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  Speaker 2: one and two, the New Law is called the Law
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  Speaker 2: of faith in so far as its pre eminence is
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  Speaker 2: derived from that very grace which is given inwardly to believers,
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  Speaker 2: and for this reason is called the grace of faith. Nevertheless,
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  Speaker 2: it consists secondarily in certain deeds moral and sacramental. But
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  Speaker 2: the New Law does not consist chiefly in these latter things,
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  Speaker 2: as did the Old Law. As to those under the
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  Speaker 2: Old Testament who through faith were acceptable to God, in
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  Speaker 2: this respect, they belonged to the New Testament, for they
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  Speaker 2: were not justified except through faith. In Christ, who is
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  Speaker 2: the author of the New Testament. Hence of Moses, the
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  Speaker 2: Apostle says in Hebrews eleven twenty six that he esteemed
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  Speaker 2: the reproach of Christ greater riches than the treasure of
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  Speaker 2: the Egyptians. Second article, Whether the new law fulfills the
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  Speaker 2: old Objection One, It would seem that the new law
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  Speaker 2: does not fulfill the old, because to fulfill and to
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  Speaker 2: void are contrary. But the new law voids or excludes
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  Speaker 2: the observances of the old law. For the Apostle says
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  Speaker 2: in Galatians five two, if you be circumcised, Christ shall
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  Speaker 2: profit you nothing. Therefore, the new law is not a
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  Speaker 2: fulfillment of the old Objection two. Further, one contrary is
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  Speaker 2: not the fulfillment of another. But our Lord propounded in
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  Speaker 2: the new law precepts that were contrary to precepts of
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  Speaker 2: the old law. For we read in Matthew five, verses
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  Speaker 2: twenty seven to thirty two. You have heard that it
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  Speaker 2: was said to them of old, whosoever shall put away
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  Speaker 2: his wife, let him give her a bill of divorce.
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  Speaker 2: But I say to you that whosoever shall put away
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  Speaker 2: his wife maketh her to commit adultery. Furthermore, the same
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  Speaker 2: evidently applies to the prohibition against swearing, against retaliation, and
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  Speaker 2: against hating one's enemies. In like manner, our Lord seems
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  Speaker 2: to have done away with the precepts of the old
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  Speaker 2: law relating to the different kinds of foods. According to
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  Speaker 2: Matthew fifteen eleven, not that which goeth into the mouth
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  Speaker 2: defileth the man, but what cometh out of the mouth
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  Speaker 2: this defy a man. Therefore, the new law is not
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  Speaker 2: a fulfillment of the old objection. Three Further, whoever acts
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  Speaker 2: against the law does not fulfill the law. But Christ
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  Speaker 2: in certain cases acted against the law, for he touched
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  Speaker 2: the leper in Matthew eight three, which was contrary to
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  Speaker 2: the law. Likewise, he seems to have frequently broken the Sabbath,
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  Speaker 2: since the Jews used to say of him in John
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  Speaker 2: nine sixteen, this man is not of God, who keepeth
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  Speaker 2: not the Sabbath. Therefore, Christ did not fulfill the law,
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  Speaker 2: and so the new law given by Christ is not
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  Speaker 2: a fulfillment of the old objection. Four Further, the old
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  Speaker 2: law contained precepts moral, ceremonial, and judicial, is stated above
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  Speaker 2: in Question ninety nine, Article four. But our Lord in
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  Speaker 2: Matthew Chapter five fulfilled the law in some respects, but
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  Speaker 2: without mentioning the judicial and ceremonial precepts. Therefore, it seems
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  Speaker 2: that the new law is not a complete fulfillment of
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  Speaker 2: the old. On the contrary, our Lord said in Matthew five,
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  Speaker 2: verse seventeen, I am not come to destroy, but to fulfill,
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  Speaker 2: and went on to say in Matthew five, verse eighteen,
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  Speaker 2: one jot or one tittle shall not pass of the
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  Speaker 2: law till all be fulfilled. I answer that, as stated
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  Speaker 2: above in Article one, the new law is compared to
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  Speaker 2: the old as the perfect to the imperfect. Now everything
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  Speaker 2: perfect fulfills that which is lacking in the imperfect, And accordingly,
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  Speaker 2: the new law fulfills the old by supplying that which
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  Speaker 2: was lacking in the old law. Now, two things in
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  Speaker 2: the old law offer themselves to our consideration, notably the
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  Speaker 2: end and the precepts contained in the law. Now, the
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  Speaker 2: end of every law is to make men righteous and virtuous,
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  Speaker 2: as was stated above in Question ninety two Article one,
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  Speaker 2: and consequently, the end of the old law was the
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  Speaker 2: justification of men. The law, however, could not accomplish this,
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  Speaker 2: but foreshadowed it by certain ceremonial actions and promised it
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  Speaker 2: in words. And in this respect the new law fulfills
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  Speaker 2: the old by justifying men through the power of Christ's passion.
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  Speaker 2: This is what the apostle says in Romans eight, verses
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  Speaker 2: three and four. What the law could not do. God,
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  Speaker 2: sending his own son in the likeness of sinful flesh,
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  Speaker 2: hath condemned sin in the flesh, that the justification of
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  Speaker 2: the law might be fulfilled in us. And in this
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  Speaker 2: respect the new law gives what the old law promised.
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  Speaker 2: According to Second Corinthians one, verse twenty, whatever are the
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  Speaker 2: promises of God in Him, that is, in Christ, they
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  Speaker 2: are yea again. In this respect it also fulfills what
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  Speaker 2: the old law foreshadowed. Hence it is written in Collosions
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  Speaker 2: to seventeen concerning the ceremonial precepts, that they were a
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  Speaker 2: shadow of things to come. But the body is of Christ.
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  Speaker 2: In other words, the reality is found in Christ. Wherefore
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  Speaker 2: the new law is called the law of reality, whereas
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  Speaker 2: the old law is called the law of shadow or
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  Speaker 2: of figure. Now Christ fulfilled the precepts of the old law,
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  Speaker 2: both in his works and in his doctrine. In his
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  Speaker 2: works because he was willing to be circumcised and to
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  Speaker 2: fulfill the other legal observances which were binding for the
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  Speaker 2: time being, according to Galatians four four made under the law.
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  Speaker 2: In his doctrine, he fulfilled the precepts of the law
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  Speaker 2: in three ways. First by explaining the true sense of
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  Speaker 2: the law. This is clear in the case of murder
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  Speaker 2: and adultery, the prohibition of which the scribes and pharisees
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  Speaker 2: thought to refer only to the exterior act. Wherefore our
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  Speaker 2: Lord fulfilled the law by showing that the prohibition extended
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  Speaker 2: also to the interior acts of sins. Secondly, our Lord
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  Speaker 2: fulfilled the precepts of the law by prescribing the safest
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  Speaker 2: way of complying with the statute of the old law.
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  Speaker 2: Thus the old law forbade perjury, and this is more
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  Speaker 2: safely avoided by abstaining altogether from swearing, save in cases
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  Speaker 2: of urgency. Thirdly, our Lord fulfilled the precepts of the
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  Speaker 2: law by adding some councils of perfection. This is clearly
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  Speaker 2: seen in Matthew nineteen, verse twenty one, where our Lord
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  Speaker 2: said to the man who affirmed that he had kept
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  Speaker 2: all the precepts of the old law, one thing is
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  Speaker 2: wanting to thee. If thou wilt be perfect, go sell
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  Speaker 2: whatsoever thou hast, et cetera. Translator's note Saint Thomas is
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  Speaker 2: combining here Matthew nineteen, verse twenty one with Mark ten,
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  Speaker 2: verse twenty one. Reply to objection one. The new law
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  Speaker 2: does not void observance of the old law, except in
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  Speaker 2: the point ceremonial precepts, as stated above in Question one
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  Speaker 2: hundred and three, Articles three and four. Now, the latter
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  Speaker 2: were figurative of something to come. Wherefore, from the very
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  Speaker 2: fact that the ceremonial precepts were fulfilled when those things
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  Speaker 2: were accomplished which they foreshadowed, it follows that they are
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  Speaker 2: no longer to be observed, For if they were to
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  Speaker 2: be observed, this would mean that something is still to
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  Speaker 2: be accomplished and is not yet fulfilled. Thus, the promise
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  Speaker 2: of a future gift holds no longer when it has
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  Speaker 2: been fulfilled by the presentation of the gift. In this way,
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  Speaker 2: the legal ceremonies are abolished by being fulfilled. Reply to
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  Speaker 2: objection two. As Augustine says in against Faustus nineteen twenty six,
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  Speaker 2: those precepts of our Lord are not contrary to the
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  Speaker 2: precepts of the old law. For what our Lord commanded
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  Speaker 2: about a man not putting away his work life is
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  Speaker 2: not contrary to what the law prescribed. For the law
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  Speaker 2: did not say let him that wills put his wife away,
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  Speaker 2: the contrary of which would be to not put her away.
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  Speaker 2: On the contrary, the law was unwilling that a man
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  Speaker 2: should put away his wife, since it prescribed a delay
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  Speaker 2: so that excessive eagerness for divorce might cease through being
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  Speaker 2: weakened during the writing of the bill. Hence, our Lord,
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  Speaker 2: in order to impress the fact that a wife ought
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  Speaker 2: not easily to be put away, allowed no exception, save
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  Speaker 2: in the case of fornication. The same applies to the
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  Speaker 2: prohibition about swearing, as stated above. The same is also
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  Speaker 2: clear with respect to the prohibition of retaliation, for the
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  Speaker 2: law fixed a limit to revenge by forbidding men to
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  Speaker 2: seek vengeance unreasonably, whereas our Lord deprived them of vengeance
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  Speaker 2: more completely by by commanding them to abstain from it altogether.
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  Speaker 2: With regard to the hatred of one's enemies, he dispelled
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  Speaker 2: the false interpretation of the Pharisees by admonishing us to
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  Speaker 2: hate not the person but his sin as to discriminating
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  Speaker 2: between various foods, which was a ceremonial matter. Our Lord
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  Speaker 2: did not forbid this to be observed, but he showed
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  Speaker 2: that no foods are naturally unclean, but only in token
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  Speaker 2: of something else, as stated above in Question one hundred
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  Speaker 2: and two, Article six, first reply reply to objection three.
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  Speaker 2: It was forbidden by the law to touch a leper
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  Speaker 2: because by doing so man incurred a certain uncleanness of irregularity,
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  Speaker 2: as also by touching the dead, as stated above in
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  Speaker 2: Question one hundred and two, Article five, fourth reply. But
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  Speaker 2: our Lord, who healed the leper, could not contract an
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  Speaker 2: uncleanness by those things which he did on the Sabbath.
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  Speaker 2: He did not break the Sabbath in reality, as the
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  Speaker 2: Master himself shows in the Gospel, both because he worked
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  Speaker 2: miracles by his divine power, which is ever active among things,
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  Speaker 2: and because his works were concerned with the salvation of man,
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  Speaker 2: while the Pharisees were concerned for the well being of animals,
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  Speaker 2: even on the Sabbath. And again because on account of urgency,
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  Speaker 2: he excused his disciples for gathering the ears of corn
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  Speaker 2: on the Sabbath. But he did seem to break the
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  Speaker 2: Sabbath according to the superstitious interpretation of the Pharisees, who
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  Speaker 2: thought that man ought to abstain from doing even works
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  Speaker 2: of kindness on the Sabbath, which was contrary to the
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  Speaker 2: intention of the law. Replied to Objection four. The reason
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  Speaker 2: why the ceremonial precepts of the law are not mentioned
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  Speaker 2: in Matthew five is because, as stated above in the
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  Speaker 2: first reply, their observance was abolished by their fulfillment. But
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  Speaker 2: of the judicial precepts he mentioned that of retaliation, so
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  Speaker 2: that what he said about it should refer to all
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  Speaker 2: the others. With regard to this precept, he taught that
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  Speaker 2: the intention of the law was that retaliation should be
• 24:22
  Speaker 2: sought out of love of justice, and not as a
• 24:25
  Speaker 2: punishment out of revengeful spite, which he forbade, admonishing man
• 24:31
  Speaker 2: to be ready to suffer yet greater insults. And this
• 24:34
  Speaker 2: remains still in the new law. Third article. Whether the
• 24:43
  Speaker 2: new law is contained in the old Objection one. It
• 24:48
  Speaker 2: would seem that the new law is not contained in
• 24:50
  Speaker 2: the old, because the new law consists chiefly in faith,
• 24:55
  Speaker 2: wherefore it is called the law of faith in Romans three,
• 24:59
  Speaker 2: verse twenty seven. But many points of faith are set
• 25:03
  Speaker 2: forth in the New Law, which are not contained in
• 25:05
  Speaker 2: the old. Therefore, the new law is not contained in
• 25:10
  Speaker 2: the old. Objection. Two Further, a Gloss says on Matthew
• 25:17
  Speaker 2: five nineteen, he that shall break one of these least commandments,
• 25:22
  Speaker 2: that the lesser commandments are those of the law, and
• 25:25
  Speaker 2: the greater commandments those contained in the Gospel. Now the
• 25:29
  Speaker 2: greater cannot be contained in the lesser. Therefore the new
• 25:35
  Speaker 2: law is not contained in the old. Objection. Three Further,
• 25:42
  Speaker 2: who holds the container holds the contents. If, however, the
• 25:48
  Speaker 2: new law is contained in the old, it follows that
• 25:51
  Speaker 2: whoever had the old law had to the new, so
• 25:55
  Speaker 2: that it was superfluous to give men a new law
• 25:58
  Speaker 2: when once they had the old. Therefore, the new law
• 26:02
  Speaker 2: is not contained in the old. On the contrary, as
• 26:08
  Speaker 2: expressed in Ezekiel one sixteen, there was a wheal in
• 26:13
  Speaker 2: the midst of a wheel, that is, the New Testament
• 26:17
  Speaker 2: within the old. According to Gregory's exposition, I answer that
• 26:25
  Speaker 2: one thing may be contained in another in two ways,
• 26:29
  Speaker 2: first actually, as a located thing is in a place. Secondly,
• 26:36
  Speaker 2: virtually as an effect in its cause, or as the
• 26:40
  Speaker 2: complement in that which is incomplete. Thus a genus contains
• 26:45
  Speaker 2: its species, and a seed contains the whole tree. Virtually.
• 26:52
  Speaker 2: It is in this way that the New Law is
• 26:55
  Speaker 2: contained in the Old. For it has been stated in
• 26:58
  Speaker 2: the first article that the New Law is compared to
• 27:01
  Speaker 2: the Old as perfect to imperfect. Hence, Grysostom expounding Mark
• 27:08
  Speaker 2: four twenty eight, the earth of itself bringeth forth fruit,
• 27:13
  Speaker 2: first the blade, then the ear. Afterwards the full corn
• 27:18
  Speaker 2: in the ear expresses himself as follows. He brought forth
• 27:24
  Speaker 2: first the blade that is the law of nature, then
• 27:28
  Speaker 2: the ear, that is the law of Moses. Lastly the
• 27:33
  Speaker 2: full corn, that is the law of the Gospel. Hence,
• 27:38
  Speaker 2: then the New Law is in the Old as the
• 27:41
  Speaker 2: corn in the ear. Reply to objection one, whatsoever is
• 27:50
  Speaker 2: set down in the New Testament explicitly and openly as
• 27:53
  Speaker 2: a point of faith, is contained in the Old Testament
• 27:57
  Speaker 2: as a matter of belief, but implicitly under a figure,
• 28:02
  Speaker 2: and accordingly, even as to those things which we are
• 28:06
  Speaker 2: bound to believe, the New Law is contained in the
• 28:09
  Speaker 2: Old replied objection to the precepts of the New Law
• 28:17
  Speaker 2: are said to be greater than those of the Old
• 28:20
  Speaker 2: Law in the point of their being set forth explicitly.
• 28:25
  Speaker 2: But as to the substance itself of the precepts of
• 28:27
  Speaker 2: the New Testament, they are all contained in the old.
• 28:32
  Speaker 2: Hence Augustine says in against Faustus nineteen twenty three and
• 28:37
  Speaker 2: twenty eight, that nearly all our Lord's admonitions or precepts,
• 28:42
  Speaker 2: where he expressed himself by saying, but I say unto you,
• 28:47
  Speaker 2: are to be found also in those ancient books. Yet,
• 28:51
  Speaker 2: since they thought that murder was only the slaying of
• 28:54
  Speaker 2: the human body, our Lord declared to them that every
• 28:58
  Speaker 2: wicked impulse to hurt our brother is to be looked
• 29:01
  Speaker 2: on as a kind of murder. And it is in
• 29:05
  Speaker 2: point of declarations of this kind that the precepts of
• 29:08
  Speaker 2: the new Law are said to be greater than those
• 29:10
  Speaker 2: of the old. Nothing, however, prevents the greater from being
• 29:15
  Speaker 2: contained in the lesser, virtually, just as a tree is
• 29:18
  Speaker 2: contained in the seed. Reply to Objection three, what is
• 29:26
  Speaker 2: set forth implicitly needs to be declared explicitly. Hence, after
• 29:32
  Speaker 2: the publishing of the old law, a new law had
• 29:35
  Speaker 2: also to be given. Fourth article, Whether the new law
• 29:44
  Speaker 2: is more burdensome than the old? Objection one. It would
• 29:50
  Speaker 2: seem that the new law is more burdensome than the old.
• 29:54
  Speaker 2: For Chrysostom says, the commandments given to Moses are easy
• 29:59
  Speaker 2: to obey, Thou shalt not kill, Thou shalt not commit adultery.
• 30:05
  Speaker 2: But the commandments of Christ are difficult to accomplish, for instance,
• 30:09
  Speaker 2: thou shalt not give way to anger or to lust. Therefore,
• 30:15
  Speaker 2: the new law is more burdensome than the old objection
• 30:21
  Speaker 2: to Further, it is easier to make use of earthly
• 30:25
  Speaker 2: prosperity than to suffer tribulations. But in the Old Testament,
• 30:31
  Speaker 2: observance of the law was followed by temporal prosperity, as
• 30:35
  Speaker 2: may be gathered from Deuteronomy twenty eight, verses one to fourteen.
• 30:40
  Speaker 2: Whereas many kinds of trouble ensue to those who observe
• 30:42
  Speaker 2: the new law, as stated in Second Corinthian six verses
• 30:46
  Speaker 2: four to ten. Let us exhibit ourselves as the ministers
• 30:50
  Speaker 2: of God in much patience, in tribulation, in necessities, in distresses,
• 30:56
  Speaker 2: et cetera. Therefore, the new law is more burdensome than
• 31:01
  Speaker 2: the old. Objection three, The more one has to do,
• 31:09
  Speaker 2: the more difficult it is. But the new law is
• 31:13
  Speaker 2: something added to the old for the old law forbade perjury,
• 31:18
  Speaker 2: while the new law prescribed even swearing. The old law
• 31:23
  Speaker 2: forbade a man to cast off his wife without a
• 31:25
  Speaker 2: bill of divorce, while the new law forbade divorce altogether,
• 31:31
  Speaker 2: as is clearly stated in Matthew five, verse thirty one,
• 31:34
  Speaker 2: and following according to Augustine's expounding, therefore the new law
• 31:39
  Speaker 2: is more burdensome than the old. On the contrary, it
• 31:46
  Speaker 2: is written in Matthew eleven twenty eight, Come to me,
• 31:51
  Speaker 2: all you that labor and are burdened, which words are
• 31:56
  Speaker 2: expounded by Hilary. Thus he calls to himself all those
• 32:01
  Speaker 2: that labor under the difficulty of observing the law, and
• 32:05
  Speaker 2: are burdened with the sins of this world. And further
• 32:09
  Speaker 2: on he says of the yoke of the Gospel. For
• 32:12
  Speaker 2: my yoke is sweet and my burden light. Therefore the
• 32:18
  Speaker 2: new law is a lighter burden than the old. I
• 32:24
  Speaker 2: answer that a twofold difficulty may attach to works of
• 32:28
  Speaker 2: virtue with which the precepts of the law are concerned.
• 32:33
  Speaker 2: One is on the part of the outward works, which
• 32:36
  Speaker 2: of themselves are in a way difficult and burdensome. And
• 32:40
  Speaker 2: in this respect, the Old Law is a much heavier
• 32:43
  Speaker 2: burden than the New, since the Old Law, by its
• 32:47
  Speaker 2: numerous ceremonies, prescribed many more outward acts than the New Law, which,
• 32:52
  Speaker 2: in the teaching of Christ and the Apostles, added very
• 32:55
  Speaker 2: few precepts to those of the natural law, although afterwards
• 33:00
  Speaker 2: some were added through being instituted by the Holy Fathers.
• 33:05
  Speaker 2: Even in these Augustine says that moderation should be observed
• 33:09
  Speaker 2: lest good conduct should become a burden to the faithful.
• 33:14
  Speaker 2: For he says, in reply to the queries of Genarius
• 33:17
  Speaker 2: in his letter fifty five, that whereas God, in his
• 33:22
  Speaker 2: mercy wished religion to be a free service rendered by
• 33:26
  Speaker 2: the public solemnization of a small number of most manifest sacraments,
• 33:32
  Speaker 2: certain persons make it a slave's burden, so much so
• 33:37
  Speaker 2: that the state of the Jews, who were subject to
• 33:39
  Speaker 2: the sacraments of the law and not to the presumptuous
• 33:42
  Speaker 2: devices of man, was more tolerable. The other difficulty attaches
• 33:49
  Speaker 2: to works of virtue, as to interior acts, for instance,
• 33:54
  Speaker 2: that a virtuous deed be done with promptitude and pleasure.
• 33:59
  Speaker 2: It is this difficulty that virtue solves, because to act
• 34:03
  Speaker 2: thus is difficult for a man without virtue, but through
• 34:07
  Speaker 2: virtue it becomes easy for him. In this respect, the
• 34:12
  Speaker 2: precepts of the New law are more burdensome than those
• 34:15
  Speaker 2: of the old because the new law prohibits certain interior
• 34:19
  Speaker 2: movements of the soul which were not expressly forbidden in
• 34:22
  Speaker 2: the old law in all cases, although they were forbidden
• 34:26
  Speaker 2: in some without, however, any punishment being attached to the prohibition.
• 34:32
  Speaker 2: Now this is very difficult to a man without virtue. Thus,
• 34:36
  Speaker 2: even the philosopher states in Ethics five nine that it
• 34:40
  Speaker 2: is easy to do what a righteous man does, but
• 34:44
  Speaker 2: that to do it in the same way, notably with
• 34:47
  Speaker 2: pleasure and promptitude, is difficult to a man who is
• 34:50
  Speaker 2: not righteous. Accordingly, we read also in First John five
• 34:56
  Speaker 2: three that his commandments are not heavy, which words Augustine
• 35:02
  Speaker 2: expounds by saying that they are not heavy to the
• 35:05
  Speaker 2: man that loveth, whereas they are a burden to him
• 35:09
  Speaker 2: that loveth not reply to objection one. The passage quoted
• 35:17
  Speaker 2: speaks expressly of the difficulty of the New law as
• 35:21
  Speaker 2: to the deliberate curbing of interior movements. Reply to objection two.
• 35:28
  Speaker 2: The tribulations suffered by those who observe the new law
• 35:32
  Speaker 2: are not imposed by the law itself. Moreover, they are
• 35:37
  Speaker 2: easily borne on account of the love in which the
• 35:39
  Speaker 2: same law consists. Hence, as Augustine says in his Sermon seventy,
• 35:48
  Speaker 2: love makes light and nothing of things that seem arduous
• 35:52
  Speaker 2: and beyond our power reply to Objection three. The object
• 36:00
  Speaker 2: of these additions to the precepts of the old law
• 36:03
  Speaker 2: was to render it easier to do what it prescribed,
• 36:06
  Speaker 2: as Augustine states in his Commentary on the Lord's Sermon
• 36:09
  Speaker 2: on the Mount one seventeen and twenty one, as well
• 36:13
  Speaker 2: as twenty nine, twenty three, and twenty six. Accordingly, this
• 36:18
  Speaker 2: does not prove that the new law is more burdensome,
• 36:21
  Speaker 2: but rather that it is a lighter burden. End of
• 36:27
  Speaker 2: Question one hundred seven, read by Michael Shanecraig Lambert, l C.