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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 (Rm. 10:16):
"All do not obey the Gospel." Therefore the New Law does not
justify.
Objection 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 (Rm. 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.
Objection 3: Further, justification is an effect proper to God,
according to Rm. 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 (Rm. 1:16): "I am not
ashamed of the Gospel: for it is in 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 (Article 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 to Objection 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 to Objection 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 to Objection 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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