with faith that worketh through love.  Such works are not prescribed or forbidden in the New Law, by virtue of its primitive institution; but have been left by the Lawgiver, i.e.  Christ, to the discretion of each individual.  And so to each one it is free to decide what he should do or avoid; and to each superior, to direct his subjects in such matters as regards what they must do or avoid.  Wherefore also in this respect the Gospel is called the “law of liberty” [Cf.  Reply Obj. 2]:  since the Old Law decided many points and left few to man to decide as he chose.

Reply Obj. 1:  The kingdom of God consists chiefly in internal acts:  but as a consequence all things that are essential to internal acts belong also to the kingdom of God.  Thus if the kingdom of God is internal righteousness, peace, and spiritual joy, all external acts that are incompatible with righteousness, peace, and spiritual joy, are in opposition to the kingdom of God; and consequently should be forbidden in the Gospel of the kingdom.  On the other hand, those things that are indifferent as regards the aforesaid, for instance, to eat of this or that food, are not part of the kingdom of God; wherefore the Apostle says before the words quoted:  “The kingdom of God is not meat and drink.”

Reply Obj. 2:  According to the Philosopher (Metaph. i, 2), what is “free is cause of itself.”  Therefore he acts freely, who acts of his own accord.  Now man does of his own accord that which he does from a habit that is suitable to his nature:  since a habit inclines one as a second nature.  If, however, a habit be in opposition to nature, man would not act according to his nature, but according to some corruption affecting that nature.  Since then the grace of the Holy Ghost is like an interior habit bestowed on us and inclining us to act aright, it makes us do freely those things that are becoming to grace, and shun what is opposed to it.

Accordingly the New Law is called the law of liberty in two respects.  First, because it does not bind us to do or avoid certain things, except such as are of themselves necessary or opposed to salvation, and come under the prescription or prohibition of the law.  Secondly, because it also makes us comply freely with these precepts and prohibitions, inasmuch as we do so through the promptings of grace.  It is for these two reasons that the New Law is called “the law of perfect liberty” (James 1:25).

Reply Obj. 3:  The New Law, by restraining the mind from inordinate movements, must needs also restrain the hand from inordinate acts, which ensue from inward movements. ________________________

SECOND ARTICLE [I-II, Q. 108, Art. 2]

Whether the New Law Made Sufficient Ordinations About External Acts?

Objection 1:  It would seem that the New Law made insufficient ordinations about external acts.  Because faith that worketh through charity seems chiefly to belong to the New Law, according to Gal. 5:6:  “In Christ Jesus neither circumcision availeth anything, nor uncircumcision:  but faith that worketh through charity.”  But the New Law declared explicitly certain points of faith which were not set forth explicitly in the Old Law; for instance, belief in the Trinity.  Therefore it should also have added certain outward moral deeds, which were not fixed in the Old Law.