Now the perfection and imperfection of these two laws is to be taken in connection with the three conditions pertaining to law, as stated above.  For, in the first place, it belongs to law to be directed to the common good as to its end, as stated above (Q. 90, A. 2).  This good may be twofold.  It may be a sensible and earthly good; and to this, man was directly ordained by the Old Law:  wherefore, at the very outset of the law, the people were invited to the earthly kingdom of the Chananaeans (Ex. 3:8, 17).  Again it may be an intelligible and heavenly good:  and to this, man is ordained by the New Law.  Wherefore, at the very beginning of His preaching, Christ invited men to the kingdom of heaven, saying (Matt. 4:17):  “Do penance, for the kingdom of heaven is at hand.”  Hence Augustine says (Contra Faust. iv) that “promises of temporal goods are contained in the Old Testament, for which reason it is called old; but the promise of eternal life belongs to the New Testament.”

Secondly, it belongs to the law to direct human acts according to the order of righteousness (A. 4):  wherein also the New Law surpasses the Old Law, since it directs our internal acts, according to Matt. 5:20:  “Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven.”  Hence the saying that “the Old Law restrains the hand, but the New Law controls the mind” ( Sentent. iii, D, xl).

Thirdly, it belongs to the law to induce men to observe its commandments.  This the Old Law did by the fear of punishment:  but the New Law, by love, which is poured into our hearts by the grace of Christ, bestowed in the New Law, but foreshadowed in the Old.  Hence Augustine says (Contra Adimant.  Manich. discip. xvii) that “there is little difference [The ‘little difference’ refers to the Latin words ‘timor’ and ‘amor’—­’fear’ and ‘love.’] between the Law and the Gospel—­fear and love.”

Reply Obj. 1:  As the father of a family issues different commands to the children and to the adults, so also the one King, God, in His one kingdom, gave one law to men, while they were yet imperfect, and another more perfect law, when, by the preceding law, they had been led to a greater capacity for Divine things.

Reply Obj. 2:  The salvation of man could not be achieved otherwise than through Christ, according to Acts 4:12:  “There is no other name . . . given to men, whereby we must be saved.”  Consequently the law that brings all to salvation could not be given until after the coming of Christ.  But before His coming it was necessary to give to the people, of whom Christ was to be born, a law containing certain rudiments of righteousness unto salvation, in order to prepare them to receive Him.

Reply Obj. 3:  The natural law directs man by way of certain general precepts, common to both the perfect and the imperfect:  wherefore it is one and the same for all.  But the Divine law directs man also in certain particular matters, to which the perfect and imperfect do not stand in the same relation.  Hence the necessity for the Divine law to be twofold, as already explained. ________________________