aw and the New Law.

_I answer that,_ As stated in the First Part (Q. 30, A. 3),
distinction is the cause of number. Now things may be distinguished
in two ways. First, as those things that are altogether specifically
different, e.g. a horse and an ox. Secondly, as perfect and imperfect
in the same species, e.g. a boy and a man: and in this way the Divine
law is divided into Old and New. Hence the Apostle (Gal. 3:24, 25)
compares the state of man under the Old Law to that of a child "under
a pedagogue"; but the state under the New Law, to that of a full
grown man, who is "no longer under a pedagogue."

Now the perfection and imperfection of these two laws is to be taken
in connection with the three conditions pertaining to law, as stated
above. For, in the first place, it belongs to law to be directed to
the common good as to its end, as stated above (Q. 90, A. 2). This
good may be twofold. It may be a sensible and earthly good; and to
this, man was directly ordained by the Old Law: wherefore, at the
very outset of the law, the people were invited to the earthly
kingdom of the Chananaeans (Ex. 3:8, 17). Again it may be an
intelligible and heavenly good: and to this, man is ordained by the
New Law. Wherefore, at the very beginning of His preaching, Christ
invited men to the kingdom of heaven, saying (Matt. 4:17): "Do
penance, for the kingdom of heaven is at hand." Hence Augustine says
(Contra Faust. iv) that "promises of temporal goods are contained in
the Old Testament, for which reason it is called old; but the promise
of eternal life belongs to the New Testament."

Secondly, it belongs to the law to direct human acts according to the
order of righteousness (A. 4): wherein also the New Law surpasses the
Old Law, since it directs our internal acts, according to Matt. 5:20:
"Unless your justice abound more than that of the Scribes and
Pharisees, you shall not enter into the kingdom of heaven." Hence the
saying that "the Old Law restrains the hand, but the New Law controls
the mind" ( Sentent. iii, D, xl).

Thirdly, it belongs to the law to induce men to observe its
commandments. This the Old Law did by the fear of punishment: but the
New Law, by love, which is poured into our hearts by the grace of
Christ, bestowed in the New Law, but foreshadowed in the Old. Hence
Augustine says (Contra Adimant. Manich. discip. xvii) that "there is
little difference [*The 'little difference' refers to the Latin words
'timor' and 'a