Obj. 2:  Further, in the Old Law not only were sacraments instituted, but also certain sacred things, as stated above (Q. 101, A. 4; Q. 102, A. 4).  But in the New Law, although certain sacraments are instituted by Our Lord; for instance, pertaining either to the sanctification of a temple or of the vessels, or to the celebration of some particular feast.  Therefore the New Law made insufficient ordinations about external matters.

Obj. 3:  Further, in the Old Law, just as there were certain observances pertaining to God’s ministers, so also were there certain observances pertaining to the people:  as was stated above when we were treating of the ceremonial of the Old Law (Q. 101, A. 4; Q. 102, A. 6).  Now in the New Law certain observances seem to have been prescribed to the ministers of God; as may be gathered from Matt. 10:9:  “Do not possess gold, nor silver, nor money in your purses,” nor other things which are mentioned here and Luke 9, 10.  Therefore certain observances pertaining to the faithful should also have been instituted in the New Law.

Obj. 4:  Further, in the Old Law, besides moral and ceremonial precepts, there were certain judicial precepts.  But in the New Law there are no judicial precepts.  Therefore the New Law made insufficient ordinations about external works.

On the contrary, Our Lord said (Matt. 7:24):  “Every one . . . that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a rock.”  But a wise builder leaves out nothing that is necessary to the building.  Therefore Christ’s words contain all things necessary for man’s salvation.

I answer that, as stated above (A. 1), the New Law had to make such prescriptions or prohibitions alone as are essential for the reception or right use of grace.  And since we cannot of ourselves obtain grace, but through Christ alone, hence Christ of Himself instituted the sacraments whereby we obtain grace:  viz.  Baptism, Eucharist, Orders of the ministers of the New Law, by the institution of the apostles and seventy-two disciples, Penance, and indissoluble Matrimony.  He promised Confirmation through the sending of the Holy Ghost:  and we read that by His institution the apostles healed the sick by anointing them with oil (Mk. 6:13).  These are the sacraments of the New Law.

The right use of grace is by means of works of charity.  These, in so far as they are essential to virtue, pertain to the moral precepts, which also formed part of the Old Law.  Hence, in this respect, the New Law had nothing to add as regards external action.  The determination of these works in their relation to the divine worship, belongs to the ceremonial precepts of the Law; and, in relation to our neighbor, to the judicial precepts, as stated above (Q. 99, A. 4).  And therefore, since these determinations are not in themselves necessarily connected with inward grace wherein the Law consists, they do not come under a precept of the New Law, but are left to the decision of man; some relating to inferiors—­as when a precept is given to an individual; others, relating to superiors, temporal or spiritual, referring, namely, to the common good.