Objection 1:  It would seem that certain definite counsels are not fittingly proposed in the New Law.  For counsels are given about that which is expedient for an end, as we stated above, when treating of counsel (Q. 14, A. 2).  But the same things are not expedient for all.  Therefore certain definite counsels should not be proposed to all.

Obj. 2:  Further, counsels regard a greater good.  But there are no definite degrees to the greater good.  Therefore definite counsels should not be given.

Obj. 3:  Further, counsels pertain to the life of perfection.  But obedience pertains to the life of perfection.  Therefore it was unfitting that no counsel of obedience should be contained in the Gospel.

Obj. 4:  Further, many matters pertaining to the life of perfection are found among the commandments, as, for instance, “Love your enemies” (Matt. 5:44), and those precepts which Our Lord gave His apostles (Matt. 10).  Therefore the counsels are unfittingly given in the New Law:  both because they are not all mentioned; and because they are not distinguished from the commandments.

On the contrary, The counsels of a wise friend are of great use, according to Prov. (27:9):  “Ointment and perfumes rejoice the heart:  and the good counsels of a friend rejoice the soul.”  But Christ is our wisest and greatest friend.  Therefore His counsels are supremely useful and becoming.

I answer that, The difference between a counsel and a commandment is that a commandment implies obligation, whereas a counsel is left to the option of the one to whom it is given.  Consequently in the New Law, which is the law of liberty, counsels are added to the commandments, and not in the Old Law, which is the law of bondage.  We must therefore understand the commandments of the New Law to have been given about matters that are necessary to gain the end of eternal bliss, to which end the New Law brings us forthwith:  but that the counsels are about matters that render the gaining of this end more assured and expeditious.

Now man is placed between the things of this world, and spiritual goods wherein eternal happiness consists:  so that the more he cleaves to the one, the more he withdraws from the other, and conversely.  Wherefore he that cleaves wholly to the things of this world, so as to make them his end, and to look upon them as the reason and rule of all he does, falls away altogether from spiritual goods.  Hence this disorder is removed by the commandments.  Nevertheless, for man to gain the end aforesaid, he does not need to renounce the things of the world altogether:  since he can, while using the things of this world, attain to eternal happiness, provided he does not place his end in them:  but he will attain more speedily thereto by giving up the goods of this world entirely:  wherefore the evangelical counsels are given for this purpose.