OF THE PRECEPTS OF THE OLD LAW (SIX ARTICLES)
We must now consider the precepts of the Old Law; and (1) how they are distinguished from one another; (2) each kind of precept. Under the first head there are six points of inquiry:
(1) Whether the Old Law contains several precepts or only one?
(2) Whether the Old Law contains any moral precepts?
(3) Whether it contains ceremonial precepts in addition to the moral precepts?
(4) Whether besides these it contains judicial precepts?
(5) Whether it contains any others besides these?
(6) How the Old Law induced men to keep its precepts.
Whether the Old Law contains only one precept?
Objection 1: It would seem that the Old Law contains but one precept. Because a law is nothing else than a precept, as stated above (Q[90], AA[2],3). Now there is but one Old Law. Therefore it contains but one precept.
Objection 2: Further, the Apostle says ( Rom. 13:9 ): "If there be any other commandment, it is comprised in this word: Thou shalt love thy neighbor as thyself." But this is only one commandment. Therefore the Old Law contained but one commandment.
Objection 3: Further, it is written ( Mat. 7:12 ): "All things . . . whatsoever you would that men should do to you, do you also to them. For this is the Law and the prophets." But the whole of the Old Law is comprised in the Law and the prophets. Therefore the whole of the Old Law contains but one commandment.
On the contrary, The Apostle says ( Eph. 2:15 ): "Making void the Law of commandments contained in decrees": where he is referring to the Old Law, as the gloss comments, on the passage. Therefore the Old Law comprises many commandments.
I answer that, Since a precept of law is binding, it is about something which must be done: and, that a thing must be done, arises from the necessity of some end. Hence it is evident that a precept implies, in its very idea, relation to an end, in so far as a thing is commanded as being necessary or expedient to an end. Now many things may happen to be necessary or expedient to an end; and, accordingly, precepts may be given about various things as being ordained to one end. Consequently we must say that all the precepts of the Old Law are one in respect of their relation to one end: and yet they are many in respect of the diversity of those things that are ordained to that end.
Reply to Objection 1: The Old Law is said to be one as being ordained to one end: yet it comprises various precepts, according to the diversity of the things which it directs to the end. Thus also the art of building is one according to the unity of its end, because it aims at the building of a house: and yet it contains various rules, according to the variety of acts ordained thereto.
Reply to Objection 2: As the Apostle says ( 1 Tim. 1:5 ), "the end of the commandment is charity"; since every law aims at establishing friendship, either between man and man, or between man and God. Wherefore the whole Law is comprised in this one commandment, "Thou shalt love thy neighbor as thyself," as expressing the end of all commandments: because love of one's neighbor includes love of God, when we love our neighbor for God's sake. Hence the Apostle put this commandment in place of the two which are about the love of God and of one's neighbor, and of which Our Lord said ( Mat. 22:40 ): "On these two commandments dependeth the whole Law and the prophets."
Reply to Objection 3: As stated in Ethic. ix, 8, "friendship towards another arises from friendship towards oneself," in so far as man looks on another as on himself. Hence when it is said, "All things whatsoever you would that men should do to you, do you also to them," this is an explanation of the rule of neighborly love contained implicitly in the words, "Thou shalt love thy neighbor as thyself": so that it is an explanation of this commandment.
Whether the Old Law contains moral precepts?
Objection 1: It would seem that the Old Law contains no moral precepts. For the Old Law is distinct from the law of nature, as stated above (Q[91], AA[4],5; Q[98], A[5]). But the moral precepts belong to the law of nature. Therefore they do not belong to the Old Law.
Objection 2: Further, the Divine Law should have come to man's assistance where human reason fails him: as is evident in regard to things that are of faith, which are above reason. But man's reason seems to suffice for the moral precepts. Therefore the moral precepts do not belong to the Old Law, which is a Divine law.
Objection 3: Further, the Old Law is said to be "the letter that killeth" ( 2 Cor. 3:6 ). But the moral precepts do not kill, but quicken, according to Ps. 118:93 : "Thy justifications I will never forget, for by them Thou hast given me life." Therefore the moral precepts do not belong to the Old Law.
On the contrary, It is written ( Ecclus. 17:9 ): "Moreover, He gave them discipline [Douay: 'instructions'] and the law of life for an inheritance." Now discipline belongs to morals; for this gloss on Heb. 12:11 : "Now all chastisement [disciplina]," etc., says: "Discipline is an exercise in morals by means of difficulties." Therefore the Law which was given by God comprised moral precepts.
I answer that, The Old Law contained some moral precepts; as is evident from Exod. 20:13 , 15 : "Thou shalt not kill, Thou shalt not steal." This was reasonable: because, just as the principal intention of human law is to created friendship between man and man; so the chief intention of the Divine law is to establish man in friendship with God. Now since likeness is the reason of love, according to Ecclus. 13:19 : "Every beast loveth its like"; there cannot possibly be any friendship of man to God, Who is supremely good, unless man become good: wherefore it is written ( Lev. 19:2 ; 11:45): "You shall be holy, for I am holy." But the goodness of man is virtue, which "makes its possessor good" (Ethic. ii, 6). Therefore it was necessary for the Old Law to include precepts about acts of virtue: and these are the moral precepts of the Law.
Reply to Objection 1: The Old Law is distinct from the natural law, not as being altogether different from it, but as something added thereto. For just as grace presupposes nature, so must the Divine law presuppose the natural law.
Reply to Objection 2: It was fitting that the Divine law should come to man's assistance not only in those things for which reason is insufficient, but also in those things in which human reason may happen to be impeded. Now human reason could not go astray in the abstract, as to the universal principles of the natural law; but through being habituated to sin, it became obscured in the point of things to be done in detail. But with regard to the other moral precepts, which are like conclusions drawn from the universal principles of the natural law, the reason of many men went astray, to the extend of judging to be lawful, things that are evil in themselves. Hence there was need for the authority of the Divine law to rescue man from both these defects. Thus among the articles of faith not only are those things set forth to which reason cannot reach, such as the Trinity of the Godhead; but also those to which right reason can attain, such as the Unity of the Godhead; in order to remove the manifold errors to which reason is liable.