heir
observance was abolished by their fulfilment. But of the judicial
precepts He mentioned that of retaliation: so that what He said about
it should refer to all the others. With regard to this precept, He
taught that the intention of the Law was that retaliation should be
sought out of love of justice, and not as a punishment out of
revengeful spite, which He forbade, admonishing man to be ready to
suffer yet greater insults; and this remains still in the New Law.
________________________

THIRD ARTICLE [I-II, Q. 107, Art. 3]

Whether the New Law Is Contained in the Old?

Objection 1: It would seem that the New Law is not contained in the
Old. Because the New Law consists chiefly in faith: wherefore it is
called the "law of faith" (Rom. 3:27). But many points of faith are
set forth in the New Law, which are not contained in the Old.
Therefore the New Law is not contained in the Old.

Obj. 2: Further, a gloss says on Matt. 5:19, "He that shall break one
of these least commandments," that the lesser commandments are those
of the Law, and the greater commandments, those contained in the
Gospel. Now the greater cannot be contained in the lesser. Therefore
the New Law is not contained in the Old.

Obj. 3: Further, who holds the container holds the contents. If,
therefore, the New Law is contained in the Old, it follows that
whoever had the Old Law had the New: so that it was superfluous to
give men a New Law when once they had the Old. Therefore the New Law
is not contained in the Old.

_On the contrary,_ As expressed in Ezech. 1:16, there was "a wheel in
the midst of a wheel," i.e. "the New Testament within the Old,"
according to Gregory's exposition.

_I answer that,_ One thing may be contained in another in two ways.
First, actually; as a located thing is in a place. Secondly,
virtually; as an effect in its cause, or as the complement in that
which is incomplete; thus a genus contains its species, and a seed
contains the whole tree, virtually. It is in this way that the New
Law is contained in the Old: for it has been stated (A. 1) that the
New Law is compared to the Old as perfect to imperfect. Hence
Chrysostom, expounding Mk. 4:28, "The earth of itself bringeth forth
fruit, first the blade, then the ear, afterwards the full corn in the
ear," expresses himself as follows: "He brought forth first the
blade, i.e. the Law of Nature; then the ear, i.e. the Law of Moses;
lastly, the full corn, i.e. the Law of the