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 perta