: "All were [Vulg.: 'All these being']
approved by the testimony of faith," which he says of the fathers of
the Old Testament. In like manner the New Law is a law of works:
since it is written (Matt. 5:44): "Do good to them that hate you";
and (Luke 22:19): "Do this for a commemoration of Me." Therefore the
New Law is not distinct from the Old.

_On the contrary,_ the Apostle says (Heb. 7:12): "The priesthood
being translated it is necessary that a translation also be made of
the Law." But the priesthood of the New Testament is distinct from
that of the Old, as the Apostle shows in the same place. Therefore
the Law is also distinct.

_I answer that,_ As stated above (Q. 90, A. 2; Q. 91, A. 4), every
law ordains human conduct to some end. Now things ordained to an end
may be divided in two ways, considered from the point of view of the
end. First, through being ordained to different ends: and this
difference will be specific, especially if such ends are proximate.
Secondly, by reason of being closely or remotely connected with the
end. Thus it is clear that movements differ in species through being
directed to different terms: while according as one part of a
movement is nearer to the term than another part, the difference of
perfect and imperfect movement is assessed.

Accordingly then two laws may be distinguished from one another in
two ways. First, through being altogether diverse, from the fact that
they are ordained to diverse ends: thus a state-law ordained to
democratic government, would differ specifically from a law ordained
to government by the aristocracy. Secondly, two laws may be
distinguished from one another, through one of them being more
closely connected with the end, and the other more remotely: thus in
one and the same state there is one law enjoined on men of mature
age, who can forthwith accomplish that which pertains to the common
good; and another law regulating the education of children who need
to be taught how they are to achieve manly deeds later on.

We must therefore say that, according to the first way, the New Law
is not distinct from the Old Law: because they both have the same
end, namely, man's subjection to God; and there is but one God of the
New and of the Old Testament, according to Rom. 3:30: "It is one God
that justifieth circumcision by faith, and uncircumcision through
faith." According to the second way, the New Law is distinct from the
Old Law: because the Old Law is lik