Whether the New Law Justifies?
Objection 1: It would seem that the New Law does not justify. For no
man is justified unless he obeys God's law, according to Heb. 5:9:
"He," i.e. Christ, "became to all that obey Him the cause of eternal
salvation." But the Gospel does not always cause men to believe in
it: for it is written (Rom. 10:16): "All do not obey the Gospel."
Therefore the New Law does not justify.
Obj. 2: Further, the Apostle proves in his epistle to the Romans that
the Old Law did not justify, because transgression increased at its
advent: for it is stated (Rom. 4:15): "The Law worketh wrath: for
where there is no law, neither is there transgression." But much more
did the New Law increase transgression: since he who sins after the
giving of the New Law deserves greater punishment, according to Heb.
10:28, 29: "A man making void the Law of Moses dieth without any
mercy under two or three witnesses. How much more, do you think, he
deserveth worse punishments, who hath trodden underfoot the Son of
God," etc.? Therefore the New Law, like the Old Law, does not justify.
Obj. 3: Further, justification is an effect proper to God, according
to Rom. 8:33: "God that justifieth." But the Old Law was from God
just as the New Law. Therefore the New Law does not justify any more
than the Old Law.
_On the contrary,_ The Apostle says (Rom. 1:16): "I am not ashamed of
the Gospel: for it is the power of God unto salvation to everyone
that believeth." But there is no salvation but to those who are
justified. Therefore the Law of the Gospel justifies.
_I answer that,_ As stated above (A. 1), there is a twofold element
in the Law of the Gospel. There is the chief element, viz. the grace
of the Holy Ghost bestowed inwardly. And as to this, the New Law
justifies. Hence Augustine says (De Spir. et Lit. xvii): "There,"
i.e. in the Old Testament, "the Law was set forth in an outward
fashion, that the ungodly might be afraid"; "here," i.e. in the New
Testament, "it is given in an inward manner, that they may be
justified." The other element of the Evangelical Law is secondary:
namely, the teachings of faith, and those commandments which direct
human affections and human actions. And as to this, the New Law does
not justify. Hence the Apostle says (2 Cor. 3:6) "The letter killeth,
but the spirit quickeneth": and Augustine explains this (De Spir. et
Lit. xiv, xvii) by saying that the letter denotes any writing
external to man, even that of the moral precepts such as are
contained in the Gospel. Wherefore the letter, even of the Gospel
would kill, unless there were the inward presence of the healing
grace of faith.
Reply Obj. 1: This argument holds true of the New Law, not as to its
principal, but as to its secondary element: i.e. as to the dogmas and
precepts outwardly put before man either in words or in writing.
Reply Obj. 2: Although the grace of the New Testament helps man to
avoid sin, yet it does not so confirm man in good that he cannot sin:
for this belongs to the state of glory. Hence if a man sin after
receiving the grace of the New Testament, he deserves greater
punishment, as being ungrateful for greater benefits, and as not
using the help given to him. And this is why the New Law is not said
to "work wrath": because as far as it is concerned it gives man
sufficient help to avoid sin.
Reply Obj. 3: The same God gave both the New and the Old Law, but in
different ways. For He gave the Old Law written on tables of stone:
whereas He gave the New Law written "in the fleshly tables of the
heart," as the Apostle expresses it (2 Cor. 3:3). Wherefore, as
Augustine says (De Spir. et Lit. xviii), "the Apostle calls this
letter which is written outside man, a ministration of death and a
ministration of condemnation: whereas he calls the other letter, i.e.
the Law of the New Testament, the ministration of the spirit and the
ministration of justice: because through the gift of the Spirit we
work justice, and are delivered from the condemnation due to
transgression."
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