n observances pertaining to the faithful should also have been
instituted in the New Law.

Obj. 4: Further, in the Old Law, besides moral and ceremonial
precepts, there were certain judicial precepts. But in the New Law
there are no judicial precepts. Therefore the New Law made
insufficient ordinations about external works.

_On the contrary,_ Our Lord said (Matt. 7:24): "Every one . . . that
heareth these My words, and doth them, shall be likened to a wise man
that built his house upon a rock." But a wise builder leaves out
nothing that is necessary to the building. Therefore Christ's words
contain all things necessary for man's salvation.

_I answer that,_ as stated above (A. 1), the New Law had to make such
prescriptions or prohibitions alone as are essential for the
reception or right use of grace. And since we cannot of ourselves
obtain grace, but through Christ alone, hence Christ of Himself
instituted the sacraments whereby we obtain grace: viz. Baptism,
Eucharist, Orders of the ministers of the New Law, by the institution
of the apostles and seventy-two disciples, Penance, and indissoluble
Matrimony. He promised Confirmation through the sending of the Holy
Ghost: and we read that by His institution the apostles healed the
sick by anointing them with oil (Mk. 6:13). These are the sacraments
of the New Law.

The right use of grace is by means of works of charity. These, in so
far as they are essential to virtue, pertain to the moral precepts,
which also formed part of the Old Law. Hence, in this respect, the
New Law had nothing to add as regards external action. The
determination of these works in their relation to the divine worship,
belongs to the ceremonial precepts of the Law; and, in relation to
our neighbor, to the judicial precepts, as stated above (Q. 99, A.
4). And therefore, since these determinations are not in themselves
necessarily connected with inward grace wherein the Law consists,
they do not come under a precept of the New Law, but are left to the
decision of man; some relating to inferiors--as when a precept is
given to an individual; others, relating to superiors, temporal or
spiritual, referring, namely, to the common good.

Accordingly the New Law had no other external works to determine, by
prescribing or forbidding, except the sacraments, and those moral
precepts which have a necessary connection with virtue, for instance,
that one must not kill, or steal, and so forth.

Reply Obj.