ch ensue from
the promptings of grace: and herein we must observe a difference. For
there are some which are necessarily in keeping with, or in
opposition to inward grace consisting in faith that worketh through
love. Such external works are prescribed or forbidden in the New Law;
thus confession of faith is prescribed, and denial of faith is
forbidden; for it is written (Matt. 10:32, 33) "(Every one) that
shall confess Me before men, I will also confess him before My Father
. . . But he that shall deny Me before men, I will also deny him
before My Father." On the other hand, there are works which are not
necessarily opposed to, or in keeping with faith that worketh through
love. Such works are not prescribed or forbidden in the New Law, by
virtue of its primitive institution; but have been left by the
Lawgiver, i.e. Christ, to the discretion of each individual. And so
to each one it is free to decide what he should do or avoid; and to
each superior, to direct his subjects in such matters as regards what
they must do or avoid. Wherefore also in this respect the Gospel is
called the "law of liberty" [*Cf. Reply Obj. 2]: since the Old Law
decided many points and left few to man to decide as he chose.

Reply Obj. 1: The kingdom of God consists chiefly in internal acts:
but as a consequence all things that are essential to internal acts
belong also to the kingdom of God. Thus if the kingdom of God is
internal righteousness, peace, and spiritual joy, all external acts
that are incompatible with righteousness, peace, and spiritual joy,
are in opposition to the kingdom of God; and consequently should be
forbidden in the Gospel of the kingdom. On the other hand, those
things that are indifferent as regards the aforesaid, for instance,
to eat of this or that food, are not part of the kingdom of God;
wherefore the Apostle says before the words quoted: "The kingdom of
God is not meat and drink."

Reply Obj. 2: According to the Philosopher (Metaph. i, 2), what is
"free is cause of itself." Therefore he acts freely, who acts of his
own accord. Now man does of his own accord that which he does from a
habit that is suitable to his nature: since a habit inclines one as a
second nature. If, however, a habit be in opposition to nature, man
would not act according to his nature, but according to some
corruption affecting that nature. Since then the grace of the Holy
Ghost is like an interior habit bestowed on us and inclining us to
act