Whether the New Law Should Have Been Given from the Beginning of the
World?
Objection 1: It would seem that the New Law should have been given
from the beginning of the world. "For there is no respect of persons
with God" (Rom. 2:11). But "all" men "have sinned and do need the
glory of God" (Rom. 3:23). Therefore the Law of the Gospel should
have been given from the beginning of the world, in order that it
might bring succor to all.
Obj. 2: Further, as men dwell in various places, so do they live in
various times. But God, "Who will have all men to be saved" (1 Tim.
2:4), commanded the Gospel to be preached in all places, as may be
seen in the last chapters of Matthew and Mark. Therefore the Law of
the Gospel should have been at hand for all times, so as to be given
from the beginning of the world.
Obj. 3: Further, man needs to save his soul, which is for all
eternity, more than to save his body, which is a temporal matter. But
God provided man from the beginning of the world with things that are
necessary for the health of his body, by subjecting to his power
whatever was created for the sake of man (Gen. 1:26-29). Therefore
the New Law also, which is very necessary for the health of the soul,
should have been given to man from the beginning of the world.
_On the contrary,_ The Apostle says (1 Cor. 15:46): "That was not
first which is spiritual, but that which is natural." But the New Law
is highly spiritual. Therefore it was not fitting for it to be given
from the beginning of the world.
_I answer that,_ Three reasons may be assigned why it was not fitting
for the New Law to be given from the beginning of the world. The
first is because the New Law, as stated above (A. 1), consists
chiefly in the grace of the Holy Ghost: which it behoved not to be
given abundantly until sin, which is an obstacle to grace, had been
cast out of man through the accomplishment of his redemption by
Christ: wherefore it is written (John 7:39): "As yet the Spirit was
not given, because Jesus was not yet glorified." This reason the
Apostle states clearly (Rom. 8:2, seqq.) where, after speaking of
"the Law of the Spirit of life," he adds: "God sending His own Son,
in the likeness of sinful flesh, of sin* hath condemned sin in the
flesh, that the justification of the Law might be fulfilled in us."
[*St. Thomas, quoting perhaps from memory, omits the "et" (and),
after "sinful flesh." The text quoted should read thus: "in the
likeness of sinful flesh, and a sin offering (_peri hamartias_),
hath," etc.]
A second reason may be taken from the perfection of the New Law.
Because a thing is not brought to perfection at once from the outset,
but through an orderly succession of time; thus one is at first a
boy, and then a man. And this reason is stated by the Apostle (Gal.
3:24, 25): "The Law was our pedagogue in Christ that we might be
justified by faith. But after the faith is come, we are no longer
under a pedagogue."
The third reason is found in the fact that the New Law is the law of
grace: wherefore it behoved man first of all to be left to himself
under the state of the Old Law, so that through falling into sin, he
might realize his weakness, and acknowledge his need of grace. This
reason is set down by the Apostle (Rom. 5:20): "The Law entered in,
that sin might abound: and when sin abounded grace did more abound."
Reply Obj. 1: Mankind on account of the sin of our first parents
deserved to be deprived of the aid of grace: and so "from whom it is
withheld it is justly withheld, and to whom it is given, it is
mercifully given," as Augustine states (De Perfect. Justit. iv) [*Cf.
Ep. ccvii; De Pecc. Mer. et Rem. ii, 19]. Consequently it does not
follow that there is respect of persons with God, from the fact that
He did not offer the Law of grace to all from the beginning of the
world, which Law was to be published in due course of time, as stated
above.
Reply Obj. 2: The state of mankind does not vary according to
diversity of place, but according to succession of time. Hence the
New Law avails for all places, but not for all times: although at all
times there have been some persons belonging to the New Testament, as
stated above (A. 1, ad 3).
Reply Obj. 3: Things pertaining to the health of the body are of
service to man as regards his nature, which sin does not destroy:
whereas things pertaining to the health of the soul are ordained to
grace, which is forfeit through sin. Consequently the comparison will
not hold.
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